our hearts, will accept the service and pronounce his blessing. "6. Finally, I might say, with the apostle in our text, that we should ask in faith, nothing wavering: for faith, no doubt, is an essential ingredient in every acceptable prayer. grace and of supplication. If you would be saved from worldliness, from pride, from sloth, and from whatever would dishonour Christ, or hinder the success of your labours, and if you would be eminent. ly holy, or eminently useful, cultivate a spirit of prayer. Let this be an object with you now in all your preparations for the ministry: and when you shall enter upon this sacred office, do not forget, I entreat you, that prayer-fervent and be lieving prayer-is among the mightiest weapons of your spiritual warfare." "But as I propose to make this a matter of somewhat extended discussion, I shall defer it till I take up the fourth general inquiry, viz: What is to be understood by the prayer of faith, and how far has God bound himself to hear and answer such prayer?" In the mean time, we shall conclude this lecture, by remarking that much of the Christian character is de veloped in the article of prayer. He that prays much,' said the good Fenelon, loves much; and he that prays little, loves little. A prayerless Christian is a contradiction in terms; while he that prays not from a right spirit, how much soever he may abound in the duty, falls short of the Christian character. I know of no criterion more decisive of the reali. ty and the measure of a man's piety than his prayers. Just so much as he has of the spirit of true devotion, just so much and no more has he of the love of God and the love of man in his heart, and just so much of reverence for God, of faith in God, and every other Christian grace. Tell me how much he prays-with what sincerity, with what ardour, with what watchfulness, confidence, and perseverance, and for what objects, and I can tell you how much he loves and fears God-"I," said the Saviour, "I am the how much he loves his neighbour-what is his humility, his spirituality, and his deadness to the world-what his self-de nial, his patience, meekness, and fidelity in the cause of his Master. All these virtues are but the modifications of holy love; and the strength of this is measured by the spirit of his devotions. "Judging then by this rule, how much religion have we? What is the character of our prayers? Let every one who is in the habit of praying, and praying in secret, answer this question for himself. If he can find what moves him in this duty, and especially what is the preponderating motive, he will find the master spring of his soul-that which settles his character in God's sight; and which, remaining as it is, will settle it in a day of final retribution. He may know both whether his piety be real, and whether it be in a declining or progressive state. I commend this subject, my young brethren, most earnestly to your attention. Soon you will be called to leave this sacred retreat, and to enter upon the work of the gospel ministry a work full of labour, full of difficulty, full of self-denial. Much will you need diligence, and fortitude, and patience, and resignation to the divine will; but above all will you need the spirit of This is all in a high strain of excellence-instructive, impressive, pious, and appropriate. But yet it appears to us that it is defective in an important, nay, an essential particular. No prayer can be either prevalent with, or acceptable to God, which is not offered in the name and through the mediation of Christ; and yet this is not noticed at all, when the lecturer's express object is to show "what are some of the characteristicks of an acceptable prayer.” It would not be satisfactory to us to remark, that it was proposed to mention only some of the characteristicks of acceptable prayer. way, the truth and the life; no man cometh unto the Father but by me." Here is an essential requisite, the want of which nothing else can supply or compensate. It should, we think, have formed the subject of the fourth particular, and been very distinctly and prominently stated. Who can read the former part of the Professor's solemn and admirable remarks, under what he has made his fourth particular, and not feel that he could have no access to God, could neither address him, nor for a moment stand as a party with himwithout the intervention of a Mediator and Intercessor! We know not how to account for it, that the devout spirit of Professor Richards, with which we have the pleasure to be well acquainted, could overlook this particular; except by supposing that his mind was absorbed in thinking of those things which are more likely to be neglected or forgotten as qualities of acceptable prayer, than the mediation and intercession of Christ. In the following lecture, we find it put in as a memento, at the close of an extended discussion on the prayer of faith, that "In all this, however, it is to be understood that we ask in Christ's name, and expect a gracious hearing on his account solely, as the great Mediator of the new covenant, through whom all the blessings of that covenant are bestowed." And in the conclusion of that lecture, in showing the great encouragement which the people of God have to pray, he justly remarks, that their hopes will rise "the more they can see of Jesus the great Mediator, at the right hand of God, and the stronger their reliance upon the fulness of his righteousness, and the preciousness of his blood." Here is unequivocal evidence that Professor Richards is not among those who either disbelieve the divine mediatorial character of the Redeemer, or seek to disguise what they do believe-But here is all we have found, after looking and longing for more on this essential point, in a pamphlet of 38 pages on the Prayer of Faith" -And with the truest affection for our friend and brother, we ask him, is this enough? It is not enough for us. We wanted to see this great truth form one conspicuous feature of the discussion, and breathing its vital influence through every part-to see, standing out in bold relief, the idea that every prayer, and every petition, which is prevalent at the mercy seat on High, must be put into the hand of the great Intercessor there, to be presented by Him whom "the Father heareth always." How does it happen that ministers whose general orthodoxy is unquestionable, and of whose piety, even eminent piety, we canCh. Adv.-VOL. X. not doubt, say so little of Christ? give to his offices and his work so small a space; present him to view so defectively and cursorily as they too often do, in their preaching and publications. That in this respect there is a marked and striking difference, between evangelical ministers of the present day and those, not merely of the reformation, but those who have flourished from that period down to within half a century of the present time-we think is not to be denied. Is it not attributable to a thirst which has of late years been created for philosophical speculations and investigations? So we think-This at least is the best account we can give of the unquestionable melancholy fact-melancholy indeed; for it bodes serious evil to the church of Christ. Philosophy never did, and never will, have much to do, either in converting sinners or edifying saints. God has never blessed it, and never will, as an instrument of great value in promoting his cause-In defending it, philosophy may sometimes have its use. But God will bless his own holy word chiefly. Let philosophy be the handmaid of that word, but never usurp the place of her mistress. If she does, (and she seems to be doing it) we may have fanaticks on one hand, and metaphysicians on the other, and true religion will lose by both. Let us return to the holy oracles of divine revelation, and draw our arguments, and quote our authorities, from that source. Let us have more scripture and less philosophy and rhetorick, in our sermons and religious essays. Let us learn of holy Peter, John, and Paul, what is the place that the Lord Jesus Christ ought to hold in our discourses. We must do this, or see scepticism, gross doctrinal error, and a thousand fantasies of men of weak or corrupt minds, overspreading our country. 3 S Assuredly we do not intend all this as applicable to the lectures before us. One defect, and it is almost the only one we have noticed in these lectures, has led us off into this discussion. But to notice that defect with distinctness, was with us a matter of conscience, and we mistake much if we of fend the author by what we have said-But in any event o ysypapaμεν, γεγράφαμεν, The chief object of these lectures is principally found in the second, of which we hope to give an abtract in the coming month. (To be continued.) DEBATE ON CAMPBELLISM; Held at Nashville, Tennessee, in which the Principles of Alexander Campbell are confuted, and his Conduct examined. By Obadiah Jennings, D. D. To which is prefixed, a Memoir of the Author. By Rev. M. Brown, D. D. Pittsburgh: Printed by D. and M. Maclean. 1832. Duod. pp. 252. It is a mortifying fact that it is often necessary to reason soberly and soundly, against such monstrous absurdity as would seem to deserve not to be reasoned with at all. Nor is there any subject in re ́gard to which this fact is so often witnessed, as religion-the most important of all subjects. In truth, if men were to talk as absurdly on the concerns of common life, or on any topick of science, or the social interests of mankind, as they often do on religion, it would not be necessary to reason seriously with them. They would be so generally pitied, or despised, or laughed at, as to be likely to do little or no mischief, and might safely be left to the correction which their own folly and nonsense would bring upon them, as a natural and unavoidable consequence. But it is far otherwise in matters of religion. In regard to this, the corruption and deceitfulness of the human heart produce sue. so strong a bias against God's revealed truth, that to evade its influence, and escape from its requisitions, and quiet their minds under its fearful denunciations, men will embrace the most monstrous and inconsistent notions, and risk their eternal salvation on the isHence, in every age of the church, such heresies have arisen, and such fanatacism has been witnessed, and both have become so popular and prevalent, that every sober mind is filled with astonishment in the review and contemplation of the facts: and hence it has often been rendered the painful duty of men of the first eminence their powers and efforts in counfor piety and talents, to employ teracting errors and delusions of the day-of which, when we read, common sense and natural reason we are ready to wonder that the without aid from argument, or of mankind did not reject them even the necessity of warning. We have been led to these reflections and remarks by the contents of the book before us; and by authentick information derived from other sources, relative to Mr. Alexander Campbell, and his controversy at Nashville, with the Rev. Dr. Jennings. Campbellism is so openly and palpably at war with the Bible, and in many respects with the plainest dictates of reason and common sense, that it seems marvellous in the extreme, that reasonable beings, with the Bible in their hands, and in a language which they can read for themselves, should be deluded by what contradicts it so plainly. Yet the melancholy truth is, that this heretical mountebank is popular and influentîal to a wide extent, in the southwestern part of our cour try, especially among the Baptists; and his soul-ruining system is professedly believed in and adopted, by a misguided multitude. It apled to an encounter with him, withpears that Dr. Jennings was first out expecting such an occurrence or any preparation for it. The Doctor seems to have felt that he might be thought to need an apology for entering the lists with such an antagonist; and as, in making it, he gives some account of the theological gladiator with whom he had to contend, and of some of the weapons which he is wont to wield, we shall give a considerable extract from the first pages of the book. That the system of Mr. Alexander Campbell, of Bethany, Brook County, Virginia, is calculated and designed to exclude all true spirituality from the religion of the Bible, must be apparent to every impartial and intelligent inquirer for truth, who seriously examines it; that it is, in fact, a system of infidelity somewhat disguised, it is conceived, he himself has lately given, both in his writings and public harangues, the most decisive proof. This more plenary evidence of the true nature and design of his religious sentiments, was not, however, necessary to fasten upon the minds of a great majority of the pious community, the conviction, which has long been felt, that he is one of the most dangerous "false teachers" that has appeared in our country. I had learned, since my arrival in Tennessee, that in this South Western region, Mr. C. had, by some means, acquired a reputation, as well for learning as for a superiority of intellect, to which, it is believed, and now generally acknowledged, (at least in Nashville and its vicinity,) he was by no means justly entitled; which, nevertheless, was calculated to facilitate the propagation of his views, and the accomplishment of his purposes. When, therefore, it was publicly announced that he would visit and spend some time in Nashville, and the vicinity, in December last,* I was induced, as I trust were others also, to pray, that when the enemy should come in as a flood, the Spirit of the Lord would lift up a standard against his dangerous and destructive errors. With regard to the particular character or mode of the standard which, it was hoped, the Spirit of the Lord would lift up upon the approach of the enemy, I can, with truth say, I had formed no opinion; and consequently I entertained not the least expectation, that, in the providence of God, I should be called to be its bearer. In short, I have never been, either in inclination or by habit, a theological disputant, nor had I any inten *These pages were written during the summer and autumn of 1831. tion, whatever, of encountering Mr. C. in a public debate. Though we had resided near each other, for more than twenty years, we had not the slightest personal acquaintance, nor had I, before his arrival in Nashville, ever heard one of his public harangues. When, therefore, he publicly held forth in the Baptist church, on the evening of Friday, the 10th of December, as stated by him in his narrative, I was induced, with many others, to attend. On that occasion, he made a display of his learning by speaking much about musterion, the original of the word mystery, which is so frequently used in the New Testament. He was very liberal in denunciations of the several sects of evangelical Christians, and described the preachers of the gospel among them, as mere teachers of mysticism. In short, both the manner and the matter of the exhibition seemed to be so calculated to excite disgust, that I felt determined in my own mind, that as it was the first time I had ever heard Mr. C., so also it should be the last. Nor was my purpose altered by his proposing a meeting, the next evening, to hear any thing that might be objected against the principles he had advanced, in what he was pleased to call his introductory to a course of lectures, which he intended to deliver before he left this region. Accordingly, I went the next evening to the Lyceum, to hear a lecture on language. After having arrived there, but not until it was quite dark, I was informed, that one of our Methodist brethren expected that evening to discuss with A. Campbell an important point in theology. thereupon felt so strong a desire to hear the discussion, that I was induced to leave the Lyceum, and repair to the Baptist church. When I arrived, the meeting had been opened; and Mr. Campbell was on his feet, but just concluding an address, of which I barely heard sufficient to understand, that the way was then prepared to hear any objections that might be offered. I took a seat with no other intention than that of being a silent spectator, and hearer of whatever might be done and said whilst I remained in the church. I have been thus particular, in the foregoing statement of facts, in themselves unimportant, because it has been represented by some, and supposed or believed by many, that I went to the Baptist church on Saturday evening, the 11th of December, prepared for, and desiring to provoke a public debate with Mr. Campbell. And because he himself in his narrative, after stating the purpose of the meeting that evening, to be, to give "a favourable opportunity for a familiar conversation to such as had any thing to inquire, object, or propose relative to the principles assumed in his introductory address," would seem to insinuate, that I abruptly broke in upon the established order of the meeting, by rising and speaking nearly an hour, &c. Whatever was the intended mode of proceeding at that meeting, 1 certainly did not understand it as designed for a familiar conversation; and that Mr. C. himself did not so understand it, or, ar least, that he did not thus conduct it, will be evident from what follows, and which, it is not supposed that any, even of his warmest friends or admirers, will venture to contradict. When Mr. C. had thus prepared the way to hear objections, and taken his seat, a short interval of silence ensued, during which I observed Mr. C. to whisper something in the ear of his brother, (and coadjutor,) J. Creath, who had accompanied him from Kentucky, who immediately rose, and made a suggestion, as coming from himself, although must have been evident to all that part of the audience who had noticed what had previously taken place, that the suggestion was Mr. Campbell's, which was,-that as no one appeared to offer any objections, he had no doubt it would be gratifying to the audience to hear him (Mr. C.) discuss, more fully, a subject, which he had but very cursorily noticed the previous evening, viz. "that mysterious faith," about which so much was said, adding at the same time, that it was alleged by some there were many mysteries in the gospel, and gave as an instance what he called, "the mystery of the five points," alluding to the points of doctrine concerning which the Calvinistic and Arminian churches are divided in sentiment. Thus was the solemn farce introduced and attempted to be played. Mr. C. himself, does not say that objections were proposed by, but "through brother J. Creath;" whilst he is careful not to inform the public by whom, what he calls "objections, &c." were thus proposed. Whilst he selected his own subject, he evidently wished that it might appear, as though he had been called upon to discuss a subject proposed by another. After Mr. C. had thus suggested his own subject, and through his "brother J. Creath," had called up himself to discuss it, apparently, in obedience to the call, not however in the manner of one about to en ter upon 66 a familiar conversation," but in the usual style of his public harangues, he rose, and entered upon a discussion of the nature of that faith which he alleged the gospel required, and attempted to show, how, or wherein, it differed from that "mysterious faith," to which he had, in the manner before mentioned, proposed objections. After having stated, what indeed he truly alleges I did not deny, that testimony, and faith, or as I would rather in the abstract, say, belief, are correlative terms, he told us that his fundamental position in relation to the faith which the gospel requires, or that belief which is "to the saving of the soul," was, that, in its nature, it is purely historical, consisting in the belief of a few simple facts, and not doctrines, that there neither was, nor could there possibly be, any difference between that belief of the gospel, which is requisite to the salvation of the soul, and that credence which we usually, with readiness, yield to any other well authenticated history. Such was his leading position; but whence did he derive his illustrations and proof? From the pure word of God, which every enlightened citizen will admit to be the only legitimate source of proof in relation to such a subject? Not at all. Mr. C. in this, his first speech, did not, according to my recollection, direct the attention of his audience to a single passage of scripture, with a view to confirm or establish what he advanced. Whether he was prevented from appealing to the word of God in support of his position, by the recollection that it is therein written, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," I shall not undertake to determine. But certain it is, that he resorted to a resource for illustration and proof of his position, which, if it be not as infallible as the oracles of divine truth, is at least of very high authority in his own estimation, viz. Himself. It cannot be denied that "Egomet," "ipse," "Magna pars fui," and his own experience, are very prominent in all the writings and public exhibitions of Mr. C. Not his religious experience,* for of this he seems to know nothing; nor does it ever engage his attention, except it be as the subject of ridicule and contempt. Do any ask, what other than religious experience could be adduced in illustration of one of the most important subjects connected with the Christian religion? I reply, that I know of no distinctive appellation whereby Mr. Campbell's experience, to which he alluded, may be recognized; but I will endeavour to describe it, as nearly as I can recollect, in his own language. In confirmation of his doctrine he proceeded to state, that in his youth he had read "three histories," one of Asia, one of Africa, and one of these United States. That he believed them all; of this he was assured. But his belief of the other two, had not the same effect upon his mind, and did not lead to the formation and execution of purposes, in any degree, like his belief of the history of this country. That his belief in this history, was fully equal to the faith of the gospel which is con * See Note A. in Appendix. C C |