BX 9225 .C29 A35 1831 
 Campbell, John McLeod, 1800 
 
 1872. 
 The whole proceedings before 
 
 the Presbvterv of 
 
/ 
 
 THE 
 
 WHOLE PROCEEDINGS 
 
 BEFORE THE 
 
 PRESBYTERY OF DUMBARTON, 
 
 AND SYNOD OF GLASGOW AND AYR, 
 
 IN THE CASE OF THE 
 
 REV. JOHN M'LEOD^ CAMPBELL, 
 
 MINISTER OF ROW. 
 
 INCLUDING THE LIBEL, ANSAYERS TO THE LIBEL, 
 EVIDENCE, AND SPEECHES. 
 
 NOTE TO THE READER 
 
 The paper in this volume is brittle or the 
 inner margins are extremely narrow. 
 
 We have bound or rebound the volume 
 utilizing the best means pos$;ible. 
 
 PLEASE HANDLE WITH CARE 
 
 General Bookbinoing Co., Chesterlano. Ohio 
 
PROCEEDINGS 
 
 IN THE CASE OF. 
 
 THE REV. JOHN M'LEOD CAMPBELL. 
 
 The intense intei'est so extensively awakened by the 
 proceedings in the church courts, in the case of the 
 Rev. J. M'Leod Campbell, minister of Row, together 
 with the paramount importance of the case itself, 
 obviously render it most desirable, that the church 
 in general should be put in possession of a faithful 
 record of all these proceedings. 
 
 The compiler of the following pages, has been in- 
 duced to undertake this task, in consequence, chiefly, 
 of being in a condition to state with accuracy, the 
 facts in the history of the case previously to its be- 
 coming a matter of record ; and of being able to add 
 to the series of authentic documents, the substance of 
 notes, taken in short hand, of most of the discussions 
 connected with them, which have taken place in the 
 inferior courts. Althouijh the facts antecedent to 
 the date of the earliest of these documents, are well 
 known in the iiiimediate vicinity of Row, they are, 
 
PROCEEDINGS 
 
 IN THE CASE OF. 
 
 THE REV. JOHN M'LEOD CAMPBELL. 
 
 The intense interest so extensively awakened by the 
 proceedings in the church courts, in the case of the 
 Rev. J. M'Leod Campbell, minister of Row, together 
 with the paramount importance of the case itself, 
 obviously render it most desirable, that the church 
 in general should be put in possession of a faithful 
 record of all these proceedings. 
 
 The compiler of the following pages, has been in- 
 duced to undertake this task, in consequence, chiefly, 
 of being in a condition to state with accuracy, the 
 facts in the history of the case previously to its be- 
 coming a matter of record ; and of being able to add 
 to the series of authentic documents, the substance of 
 notes, taken in short hand, of most of the discussions 
 connected with them, which have taken place in the 
 inferior courts. Although the facts antecedent to 
 the date of the earliest of these documents, are well 
 known in the immediate vicinity of Row, they are. 
 
IV 
 
 however, comparatively little known at a distance; 
 and it may not be unimportant to the cause of truth, 
 to put all who feel an interest in the case, in posses- 
 sion of every particular necessary for coming to a 
 dispassionate judgment on its merits. 
 
 Mr. Campbell was settled in the parish of Row, in 
 Sept. 1825 ; but it was not until the summer of 1827, 
 that any offence appeared to have been taken at the 
 matter of his teaching. At that period the chief 
 peculiarity of his sermons seemed to be the strong 
 statements they contained on the assurance of faith, 
 and the connexion that exists between man's belief 
 in the testimony of God and his consciousness of being 
 in the condition of having passed from death to life. 
 The doctrine of the love of God to every man, as 
 declared in the death of Christ for all, though 
 evidently implied in his sermons, was seldom broadly 
 or pointedly stated, and did not appear to have that 
 prominency and importance in his mind, which it 
 afterwards assumed. 
 
 Toward the close of the year 1828, it is believed in 
 the month of December, the first attempt was made 
 to bring the subject matter of Mr. Campbell's teach- 
 ing under the consideration of the church courts. 
 About this time, a petition, signed by a few indivi- 
 duals, was lodged with the presbytery of Dumbarton, 
 in which a variety of charges were brought against 
 Mr. C, and among others his having taught that there 
 was no occasion for repentance — no such thing as a 
 good hope through grace— that Christ was no law- 
 giver, &c. &c. After this petition was received by 
 llse Presbytery, and, it is believed, after part of it was 
 taken down in the Minutes, it was discovered to bear 
 
no date, an informality which made it necessary to 
 return it to the petitioners. 
 
 In March, 1829, another petition of the same tenor^ 
 signed by three or four individuals (none of them of 
 the number of those who subsequently brought for- 
 ward the libel) was presented to the Presbytery. 
 Only two of the petitioners appeared. Of these the 
 name of one was struck off the petition, as it ap- 
 peared that he had, for many years, been refused 
 church privileges, and consequently could not be con- 
 sidered a member of the church. The other was 
 prevailed upon, by one of Mr. Campbell's co-pres- 
 byters, to withdraw the petition for a time. This 
 petition was never afterwards presented ; nor did any 
 of the same parties again appear before the Presby- 
 tery in any matter connected with this case. 
 
 On the 30th March, 1830, the following Memorial 
 was presented to the Presbytery. 
 
 Memorial of the undersigned Heads of Families and others 
 in communion with the Church of Row, to the Reverend the 
 Presbytery of Dumbarton. 
 
 Your memoriahsts wish to remind your Reverend Pres- 
 bytery of a petition presented to you about a year ago, signed 
 by certain of our fellow parishioners, representing that cer- 
 tain unsound pernicious doctrines, contrary to Scripture and 
 the Standards of the National Church, had, for some time, 
 been constantly preached and taught in Row church and 
 parish, by the Rev. John M. Campbell, minister of that 
 parish. 
 
 Your memorialists had earnestly hoped that mature re- 
 flection during the twelve months for which it had been 
 agreed in the Presbytery to defer the proceedings on the 
 petition, would have led to a cure of the evil complained of. 
 But not only have the original obnoxious tenets been incul- 
 cated by Mr. Campbell with increased earnestness ever since — 
 it is with deep sorrow we say it — but a number of other 
 y unprofitable questions" have been agitated, and doctrines, in 
 
VI 
 
 oui' opinion, even still raore pernicious, have been introduced; 
 for example, that of universal pardon. It must, indeed, be 
 superfluous to urge on the notice of your Reverend Presby- 
 tery, what has become a matter of notoriety in the remote 
 parts of the kingdom. 
 
 Your memorialists have been induced, though reluctantly, 
 to recall your attention to this matter, in order that you may 
 take measures for effectually checking that constantly in- 
 creasing, most painful and pernicious state of discord into 
 which the Parish has fallen ; and for securing our youth from 
 unavoidably falling into what we conceive to be hurtful errors. 
 
 Row, March 9th, 1830. 
 
 (Signed) 
 
 John Orr. 
 ■ George M'Lellan. 
 Parlan M'Farlan. 
 Alex. M'Leod. 
 John Thomson. 
 A. Lennox. 
 Alex M'Dougal. 
 James M'Kinlay, Jan. 
 Peter Cochran. 
 James Cochran, Jun. 
 John M'Kinlay. 
 Peter Turner. 
 
 After this memorial was read, one of the members 
 of Presbytery observed, that this was a very import- 
 ant and very delicate question ; and that all would 
 be sensible that the less that was said about it, in the 
 present state of matters, the better. — That every 
 person was fully aware of the evil complained of, and 
 that he had no doubt something must be done for the 
 parish ; but that having a brother to deal with, some 
 delicacy was necessary ; and he would, therefore, pro- 
 pose, that a small committee be appointed to commune 
 with Mr. Campbell, previous to any further step. 
 
Vll 
 
 It being asked if all the memorialists were members 
 of the church ? One of the memorialists replied, " I 
 am in communion with the church, and we have all 
 an interest in this business. We have families rising 
 up, and we must look to ourselves and our families. 
 This is not a private thing, done in a corner : the 
 ministers of the church, all around us, have taken it 
 up. They have both written against these doctrines, 
 and spoken against them from the pulpit, and have 
 given them the name of ' Heresy.' " 
 
 Another memorial was then presented, signed by 
 about 80 householders and heads of families of the 
 parish of Row, to the following purport : — * 
 
 That the memorialists had recently learned, that a petition 
 either had been, or was about to be presented to the Presby- 
 tery, complaining of Mr. Campbell, their minister, as teaching 
 certain doctrines ; and liaving learned that great eagerness 
 had been manifested to get names to that petition, that they 
 felt themselves called upon to testify their undiminished 
 attachment to Mr. Campbell, as their pastor, and to state, 
 that Mr. Campbell continued fervently, in season and out of 
 season, to press on his people the necessity of believing the 
 gospel, of resting on the Lord Jesus Christ alone for salva- 
 tion, of departing from all iniquity, and living in the hope of 
 a blessed immortality ; and that these, his labours of love, 
 had not been without much success ; and they trusted that 
 nothing would be done by the Presbytery to weaken the 
 hands of so faithful a minister of the gospel. 
 
 This memorial in favour of Mr. Campbell, the 
 Presbytery refused to receive, and ordered the other 
 to be laid on the table. After some discussion, during 
 which another course was proposed by some members, 
 
 * The Compiler, not being able to procure a copy of this Memorial 
 has given the substance of it from the notes of the Reporter, who was 
 present. 
 
 a 2 
 
vm 
 
 a committee of six was appointed, to converse with 
 Mr. Campbell, quam primiim^ and report to the next 
 meeting of Presbytery. Mr. Campbell objected to 
 the appointment of a committee, at that stage of 
 the proceedings, as altogether unconstitutional and 
 incompetent ; but was told that the Presbytery had 
 already decided on pursuing that course, and could 
 not re-consider the matter. 
 
 The following is the minute of the committee ap- 
 pointed to confer with Mr. Campbell, together with 
 Mr. C.'s reasons for not conferring with the com 
 mittee. 
 
 At the Ferry- of- Ball och Inn, the sixth day of April, 1830, 
 
 The Committee appointed to converse with Mr. Campbell 
 
 met in consequence of notice from the Convener. Present, 
 
 The Rev. Dr. Graham, Dr. Hamilton, Messrs. Proudfoot, 
 
 Lochore, and Niven, with Mr. Campbell. 
 
 Dr. Graham in the Chair. 
 
 Mr. Lochore was chosen Clerk. 
 
 The extract minute of Presbytery, appointing this com- 
 mittee, was read. 
 
 Upon a question put by Mr. Campbell, as to the pre- 
 cise object of this meeting, the committee stated, that it 
 was for the purpose of ascertaining Mr. Campbell's views 
 of the doctrine and worship of this church. 
 
 It was further asked by Mr. Campbell, upon what ground 
 do the committee conceive themselves appointed to converse 
 with him on the above subjects. 
 
 The committee consider that an answer to this question 
 is unnecessary, after reading the extract of the minute of 
 presbytery, containing a memorial from certain heads of 
 families, and others of the parish of Row — representing that 
 unsound and pernicious doctrines had been preached in the 
 church of Row, by Mr. Campbell. 
 
 The committee agree to throw their further procedure 
 into the form of question and answer, and to take down as 
 far as possible the ipsissima verba. 
 
IX 
 
 Mr. Campbell declined conversing with the committee 
 for reasons which he gave in in writing, and requested should 
 be engrossed in the minutes of the committee — which 
 reasons, after mature deliberation, the committee refused to 
 engross, in respect that the said reasons refer not to any act 
 of the committee, but to an alleged irregularity on the part 
 of the Presbytery, in the appointment of the committee. 
 But they appoint the said reasons to be authenticated and 
 transmitted along with this report. 
 
 The committee deeply regret this termination of their 
 labours, as they had ardently hoped, that in the course of 
 a free and brotherly conversation, some steps might have 
 been taken towards an adjustmen of the differences between 
 Mr. Campbell and some of his parishioners, and as they now 
 fear that there is no room for any amicable arrangement. 
 
 (Signed) John Graham, Convener, 
 
 MR. CAMPBELL'S REASONS, &c. 
 
 " Mr. Campbell then stated, that while he felt the utmost 
 respect for his brethren of the Presbytery, and for the com- 
 mittee, and had accordingly met with his brethren to-day, on 
 having the meeting intimated to him, he still feels it his duty 
 to himself, as a member of the church, and to his brethren 
 in the church, whose rights may suffer in liis person, to 
 decline, in the particular circumstances of the case, to con- 
 fer, on the subject above mentioned, with the eommittee, 
 acting upon the above referred to ground — for the following 
 reasons : 
 
 Imo. These circumstances in the nomination of the com- 
 mittee, induce Mr. C. thus to decline, viz.. The memorial 
 referred to having been presented, two measures were 
 proposed. These occasioned some discussion, which oc- 
 cupied some time — at last, that which has occasioned the 
 present meeting was adopted. When this took place, Mr. 
 Campbell did not observe what was done, not from any in- 
 attention or indifference, but from long consulting the form of 
 process in a church law authority — his view of which, he was 
 speaking of to a co-presbyter near him, feeling ittime enough to 
 speak when the Presbytery had made a choice between the two 
 measures before them, and taking for granted that care would 
 
be taken that he should be aware of wliat was done, before any 
 tiling was finally fixed upon. When Mr. C.'s attention was 
 drawn to the determination of the Presbytery, by a movement 
 which indicated that they were going to another subject, and 
 when he inquired what was the state of proceedings, he was 
 told that the committee was appointed, and that it was final. 
 Mr. Campbell then desired to object to the course adopted, and 
 was told that it was too late; and this reply, while Mr. Camp- 
 bell manifested a distinct anxiety that they would regard the 
 matter as still open, and reconsider it, was still adhered to, 
 although the sederunt was not yet closed. Mr. Campbell 
 intended to state, had he been permitted, objections to the 
 course adopted, which, he may presume, would have induced 
 the Presbytery to change that course ; but the opportunity 
 not having been given, the impression on Mr. Campbell's 
 mind was, that he would need to use all caution in regard 
 to conferring with a committee, whose nomination had such 
 a seal put to it. The result is, his present determination as 
 to which he is desirous to have this reason for it recorded, 
 being aware of the ungracious appearance of declining to 
 confer with a committee of his brethren, on any subject, 
 however informal he might conceive their nomination to be. 
 If Mr. Campbell had first heard of the appointment through 
 the communication of the convener, he might have been 
 expected, in fairness, to have assumed that, though irregular, 
 it was in kindness to him that the usual procedure was 
 departed from ; but in the circumstances detailed it was 
 impossible for Mr. Campbell to have that conviction. 
 
 2ndo. This may explain why Mr. Campbell, in the second 
 place, declines upon the ground that he is referred to a 
 memorial still lying on the Presbytery's table, and not yet 
 considered, as the ground of marking him out from among 
 his brethren, and calling him to a distance from his own 
 home, to be examined upon his views of the doctrine and 
 worship of a church of which he is a minister — bound to 
 faithfulness to ils interests by the highest obligations — for 
 the nomination of a Committee for such an object, is itself a 
 judicial act, as Mr. Campbell understands the form of process. 
 
 3tio. Another consideration that weighs with Mr. Camp- 
 bell is the rejection, without any notice even of its rejec- 
 tion, in the Presbytery's minute, of a memorial, or petition, 
 numerously signed by his most respectable parishioners, 
 
fitted to counteract the impression conveyed by that now on 
 their table. These things Mr. Campbell bogs to have stated, 
 that he may not appear capricious or wayward, or disrespect- 
 ful in declining to confer with his brethren ; nor unnecessarily 
 interfering with them in the discharge of their duties, as the 
 guardians of religion ; nor objecting to the legitimate use of 
 the powers given them for that end — which he recognises, 
 to which he has promised, and to which, in the strength of 
 God, he hopes to be enabled to yield all due submission. 
 
 John M'Leod Campbell." 
 
 At the next meeting of Presbytery, on the 4th May, 
 the foregoing minute, or report, of the committee 
 appointed to converse with Mr. Campbell, and also 
 his reasons for not conferring with the committee, 
 were given in and read ; and, after some discussion, 
 the report of the committee was approved of by a 
 majority. 
 
 Mr. Dunlop of Keppoch, Elder from Cardross, 
 then moved that the memorial presented at last meet- 
 ing of Presbytery in favour of Mr. Campbell, which, 
 he said, although numerously and respectably signed 
 by the parishioners of Row, the Presbytery had most 
 unaccountably rejected, while they had received a 
 petition against him without the least inquiry into 
 the character of the petitioners. This motion was, 
 after some conversation, agreed to, and the memorial 
 was received and read. 
 
 Mr. Dunlop then, at considerable length, contended 
 that, according to the form of process, before consid- 
 erinof an accusation against a minister, the characters 
 of the persons bringing the accusation ought to be 
 inquired into. And he considered it still more the 
 bounden duty of the Presbytery to investigate this 
 
xu 
 
 point, because of the character of the man against 
 whom the present accusation was dix'ected — " a man," 
 he said, '• whose character the breath of scandal had 
 never touched — one who had really imbibed the spirit 
 and temper of his Divine Master — one who truly had 
 that wisdom which is from above, which is pure, 
 peaceable, gentle, easy to be entreated, full of mercy 
 and good fruits." He expressed his disapprobation of 
 all the proceedings of the Presbytery in this case, and 
 concluded with moving — " that seeing it is so impor- 
 tant for the interests of religion that no charge be 
 preferred lightly, or by improper, or incompetent, 
 persons, against either the life or doctrine of a minis- 
 of the Gospel, that before any proceedings take place 
 in consequence of this memorial against Mr. Camp- 
 bell, the religious knowledge, and life and conversa- 
 tion of the petitioners be inquired into, as enjoined 
 in the form of process, and that for this purpose the 
 whole of the petitioners be cited to appear at the bar 
 at next ordinary meeting of Presbytery." This mo- 
 tion was seconded by the Rev. Mr. Story. 
 
 Dr. Hamilton of Strathblane — " I agree most cordial- 
 ly with the greater part of what Mr. Dunlop has said 
 respecting Mr. Campbell. I esteem Mr. Campbell 
 as one of the worthiest of men ; but just in proportion 
 to my veneration for his character, am I vexed that 
 there should be any ground given for an accusation 
 against him. Nothing would delight me more than 
 that before we part to-day, he and the memorialists 
 were cordially united — that any thing he may have 
 advanced inconsistent with the Scriptures should be 
 relinquished by him ; and that if his opponents are 
 
Xlll 
 
 in any darkness respecting his tenets, they should be 
 enlightened, and that his usefulness should not be 
 obstructed by any proceedings in the church courts ; 
 and, perhaps, if we go about the matter in the spirit 
 of meekness and love, wonders may yet be wrought." 
 
 He contended that Mr. Dunlop's motion could not 
 be acceded to — that to inquire into the religious 
 knowledge or character of the memorialists, was quite 
 incompetent, seeing that they were in communion 
 with the church, which fact, of itself, testified both 
 as to their knowledge and character. 
 
 The motion was opposed on the same ground by 
 several members of court, and was withdrawn for a 
 time. 
 
 The memorialists against Mr. Campbell were then 
 called to the bar, upon which three of them appeared, 
 and stated that they adhered to their memorial ; and 
 being asked whether they appeared only for them- 
 selves or for themselves and the other memorialists, 
 they answered that they had no authority from any 
 of the others. 
 
 A lengthened discussion took place as to the pro- 
 priety' of putting some questions to these Memorial- 
 ists, regarding the nature of the " unprofitable ques- 
 tions and obnoxious tenets" of which they complained, 
 in order to ascertain whether or not they understood 
 what they complained of, but this would not be per- 
 mitted. 
 
 Mr. Campbell then stated, that, according to the 
 constitution of the church, before a complaint can be 
 preferred against a minister, those bringing the charge 
 are bound to come and converse with their minister 
 
XIV 
 
 upon the subject, and ask explanations. He stated 
 that not one of the memoriahsts now in court had 
 ever come to him, or had any communication with 
 him on the subject. Two of the memoriahsts had 
 had some conversation with him on the subject, but 
 they were not present, and that was not a thing that 
 one man could do for another. The form of process 
 is very distinct on this subject,* and the principle of 
 it is, that nothing is to be done which may tend to 
 injure the character of a minister, without the greatest 
 caution. Ihat the duty of complainers to converse 
 with their minister relative to the complaint they pur- 
 posed to bring against him, was binding on each of 
 them individually. It was not a matter that one could 
 do by deputy, as it was a matter in which their con- 
 sciences must be concerned, and not a mere matter 
 of form — it was not like serving a notice, but it was 
 in order that if their minister should be able to satisfy 
 them, or to convince them that tliey were wrong, 
 they should never bring forward the complaint. 
 
 * 3. And because a scandal committed by a minister hath on these 
 accounts many aggravations, and once raised, though it may be found 
 to be without any ground, yet it is not easily wiped of; therefore * 
 presbytery should exactly ponder hy whose information and complaint it 
 comes first before them; and a presbytery is not so far to receive the in- 
 formation, as to proceed to the citation of a minister, or any way begin 
 the process, until there be first some person, who under his hand gives 
 in the complaint with some account of its probability, and undertakes 
 to make out the libel. 
 
 4. All Christians ought to be so prudent and wary in accusing minis- 
 ters of any censurable fault, as that they ought neither to publish nor 
 spread the same, nor accuse the minister before the preslytery without firs 
 acquainting the minister himself it they can have access thereto, and then, 
 if need be, some of the most prudent of the ministers and elders of that 
 presbytery, and their advice got in the affair. — Porm of Process, chap. vii. 
 
XV 
 
 Dr. Graham and Dr. Hamilton contended that 
 the purpose of this requirement was merely that the 
 minister might have notice of their intention, so as 
 not to be taken unawares, and that thi» had been ful- 
 filled, inasmuch as Mr. Campbell had admitted that 
 two of the memorialists had conversed with him on 
 the subject; and Dr. G. made a motion, to the fol- 
 lowing purport: — "The Presbytery, after mature 
 deliberation, find that said memorial contains a serious 
 charge against Mr. Campbell, and resolve to ask the 
 memorialists whether they are willing to convert their 
 memorial into a libel, under all the pains thereof." 
 This motion having been seconded, Mr. Dunlop 
 made a motion to the following effect: — Seeing 
 it is so important both for the interests of religion, 
 and for the security of the reputation of the ministers 
 of the Church, that no charge should be preferred 
 lightly against the life or doctrine of a minister ; that, 
 previous to founding any further proceedings on the 
 memorial now on the table, the petitioners be required 
 to state, vhether they have complied with the re- 
 quirements of the fourth section of the seventh chap- 
 ter of the Form of Process ; and after they shall have 
 answered in the affirmative, that their religious know- 
 ledge, and lives and conversation, as well as their 
 preparedness to substantiate the libel, be diligently 
 and strictly inquired into, as enjoined in the Form of 
 Process ; and that, for this purpose, the whole of them 
 be cited to appear at this bar, next meeting of Pres- 
 bytery. 
 
 Both motions having been put to the vote, Dr. 
 Graham's motion was carried — seven voting for it, 
 and two for Mr. Dunlop's. 
 
 b 
 
From this resolution Mr. Dunlop dissented, and 
 complained to the ensuing General Assembly, to 
 which dissent and complaint Mr. Story adhered. 
 
 Before the case came to be heard in the Assembly, 
 the complainers against the resolution of the Presbj'- 
 tery were informed, on consulting counsel, that their 
 complaint was not good, as it would have been quite 
 competent to have brought forward their motion after 
 the Presbytery had put the question to the memorial- 
 ists which they had resolved to put ; and also, that, 
 although the Form of Process was very explicit on 
 the point, it was very doubtful whether it would not 
 be held that the practice was different ; and, therefore, 
 it was resolved to withdraw the complaint. 
 
 At this sitting of the Assembly several members 
 spoke at considerable length against Mr. Campbell, 
 but as, at the time, it appeared to many scarcely fair 
 or decorous to attack a person who was not properly 
 before the Assembly, and who could not be permitted, 
 at that stage of the proceedings, to say a word in his 
 own defence, the compiler will simply give the minute 
 of the General Assembly on the subject, as it appears 
 in the following record of the next meetinff of the 
 Presbytery of Dumbarton. 
 
 At Dumbarton, the fifteenth day of June, one thousand 
 eight hundred and thirty years, which day the Presby- 
 tery met and was duly constituted : 
 {Inter alia.^ Dr. Graham produced an extract of the 
 
 judgment of the General Assembly, in the appeal of Mr. 
 
 Dunlop and others, relative to the case of Row, the tenor 
 
 whereof follows, viz. : — 
 
 At Edinburgh, Wednesday, the twenty-sixth day of May, 
 
 one thousand eight hundred and thirty years. 
 Session sixth, 
 "Which day the General Assembly of the Church of Scot- 
 
xvn 
 
 land had transmitted to them, by their Committee of Bills, 
 petition from Alexander Dunlop, Esquire, and others, dis- 
 senters and complainers against a sentence of the Presbytery 
 of Dumbarton, resolving to call to their bar certain parish- 
 ioners of Row, prefeiTing a complaint against Mr. Campbell, 
 minister of that parish, as having preached certain unsound 
 doctrines. 
 
 The minutes having been read, parties were called. 
 Compeared Mr. Story, one of the complainers, with Henry 
 Cockburn, Esquire, Advocate, as counsel for him and the 
 other complainers, and also as counsel for certain parishion- 
 ers, who had petitioned the Presbytery in favour of Mr. 
 Campbell, their minister. 
 
 For the Presbytery, Dr. Graham, Dr. Hamilton, Dr. 
 Fleming, and Mr. Coltart: and for the parishioners com- 
 plaining against Mr. Campbell, George M'Lellan, Aulay 
 Lennox, and Peter Turner, three of their number. 
 
 Mr. Cockburn, in name of the complainers, craved leave 
 to withdraw the complaint : and the members appearing for 
 the Presbytery, signified their willingness to acquiesce in 
 this proposal, on certain conditions. After reasoning, the 
 General Assembly unanimously grant permission to the 
 complainers to withdraw their complaint — and considering 
 the vital importance of the subject, and that the doctrines 
 imputed to Mr. Campbell, in the memorial presented to the 
 Presbytery, have been condemned by the General Assembly 
 in seventeen hundred and twenty years, and are directly 
 opposed to the word of God, and the standards of this 
 Church, remit this case to the Presbytery of Dumbarton, 
 with instructions that they receive any libel which may be 
 presented to them by the petitioners from the parish of Row, 
 or proceed otherwise in the investigation of the charges 
 against Mr. Campbell as they shall deem just, and for edifi- 
 cation, according to the rules of the Church, and that they 
 carry on their proceedings till the cause is ripe for a final 
 judgment, notwithstanding any appeal or complaint on pre- 
 liminary points. 
 
 Parties having been called in, this judgment was intimated 
 to them. Whereupon Dr. Graham, in name of the Presby- 
 tery, took instruments and craved extracts. 
 
 Extracted from the records of the General Assembly of 
 the Church of Scotland, by 
 
 (Signed), John Lee, CI. Eccl. Scot. 
 
XVIU 
 
 The Presbytery agreed to call the memorialists from the 
 parish of Row to the bar. 
 
 Compeared, Messrs. Parian M'Farlan, George M'Lellan, 
 Peter Turner, John Thomson, James Cochran, Peter Coch- 
 ran, and A. Lennox. 
 
 The memorialists were then asked, whether they were 
 willing to convert their said memorial into a libel, which 
 they declared they were willing to do. 
 
 The memorialists were also asked whether they had, pre- 
 vious to the presentation of their complaint, acquainted Mr. 
 Campbell of their intention to complain to the Presbytery of 
 his doctrine — when they declared that two of them, in the 
 name of the rest, had waited on him for that purpose. 
 
 It was moved and seconded, that the Presbytery should 
 hold a parochial visitation of the parish of Row, on Thurs- 
 day the eighth day of July, at half-past eleven o'clock, and 
 require the minister of the parish to preach at that time 
 and place, on his ordinary text : and further, appoint the Mo- 
 derator to preach there on Sabbath the twenty-seventh cur- 
 rent, and intimate the same from the pulpit after forenoon's 
 service, and summon the minister, heritors, elders, and 
 heads of families, to attend the presbytery thereafter, and 
 acquaint them with the state of that kirk and congregation 
 in every point ; and if any of them have certain knowledge 
 of any thing amiss in their minister, that they do then ac- 
 (juaint the presbytery therewith : — which was unanimously 
 agreed to. 
 
 At this meeting Mr. Campbell asked, whether at 
 the visitation it would be open to inquire into the 
 characters of the memorialists, and was told that no 
 such inquiry could be entered upon, as they were all 
 in full communion with the church of Row. 
 
 Agreeably to this i-esolution, the Presbytery held a 
 parochial visitation in the church of Row ; Mr. Camp- 
 bell preached before the Presbytery, from Matthew v. 
 1 — 12, a sermon, which was afterwards published 
 from a short-hand writer's notes. 
 
 The Presbytery meeting, on this occasion, was held 
 
XIX 
 
 with closed doors ; but we have reason to believe that 
 the following account of what took place, extracted 
 from the Greenock Advertiser of 23d July, is substan- 
 tially correct. 
 
 The Presbytery was constituted in the session house ; 
 after which, a report of a Committee appointed at last meeting 
 to search for precedents, as to the proper manner of conduct- 
 ing the visitation, was read and approved of. After this, 
 several of the members asked Mr. Campbell how long he 
 proposed to preach, as he must fix a time. He replied, he 
 thought it would take three hours to give what he would feel 
 it needful to say on the subject from which he was to preach. 
 He was told that they would not hear him above an hour, 
 and that if he would not limit himself to a reasonable time, 
 they would instruct the Moderator to stop him. Mr. C. 
 begged that he might not be limited ; and said, that especially 
 as they were to judge the sermon, he ought not to be hindered 
 from bringing out his meaning fully to prevent misconception. 
 To this it was replied, that they did not come there to judge 
 of a sermon — that his preaching at that time was a mere 
 matter of form, and that his case would be neither better nor 
 worse for his sermon. After a good deal of discussion, it 
 was agreed that the whole services should not, if possible, 
 occupy more than two hours. 
 
 The Presbytery then proceeded to the church. After 
 Mr. Campbell had concluded the service, the Moderator 
 intimated from the pulpit that the Presbytery would adjourn 
 to the session-house, and invited the elders and those who 
 had signed the memorial against Mr. Campbell, to meet 
 with them there. 
 
 Before either the elders or memorialists were admitted, 
 the Presbytery proceeded to discuss the merits of the ser- 
 mon they had just heard. Some objected, that the sermon 
 ought not to be judged of at all, for having limited Mr. C. as to 
 the time he was to occupy, no judgment, in fairness, could be 
 passed upon it — we have learned, however, that the Presby- 
 tery, by a great majority, recorded their detestation and abhor- 
 rence of the doctrine contained in two sentences in the sermon, 
 which we believe are to the following purport — " God loves 
 every child of Adam with a love the measure of which is to 
 
 b2 
 
XX 
 
 be seen io the agonies of Christ ;" and that " the person who 
 knows that Christ died for every child of Adam, is the per- 
 son who is in the condition to say to every human being, Let 
 there be peace with you, peace between you and your God." 
 
 The minister having been removed, the elders were first 
 examined. Several of tlie memorialists wei-e then called in, 
 one after another, by name, and questioned as to the nature of 
 the heretical doctrines of which they had complained in their 
 minister. After the parties were removed, we understand 
 that a motion to the following purport was carried by a great 
 majority — that the Presbytery recommend the memorial- 
 ists to convert their memorial into a libel, and present it, 
 with a list of witnesses, at the ordinary meeting of the Pres- 
 bytery in September. 
 
 Mr. Dunlop, of Keppoch, opposed the motion, in a speech 
 of which we regret we can only give an outline. 
 
 He began by vindicating himself from a virulent attack 
 wliich, he said, had been made on him at the last meet- 
 ing of Presbytery, from which he was absent. He went 
 on to say, that it had been asserted, that he had adopted 
 the line of conduct he had pursued, in the case now before 
 them, for the purpose of preventing inquiry or creating delay. 
 He said that this was utterly false — that he only desired to 
 see the inquiry conducted as gentlemen and Christians ought 
 to conduct it — and that so far from being an enemy to 
 inquiry, it would give him great satisfaction that parochial 
 visitations should take place in every parish within the bounds 
 of the Synod of Glasgow and Ayr — and he expressed his 
 conviction, that a tenth part of the pains that had been taken 
 to get up the petition which had brought them together, 
 w;;uld bring memorials from many of the parishes, and 
 abundance of evidence, not only of most improper doctrine 
 preached by many of the ministers, but of great impropriety 
 in their tempers, lives, and conversation. 
 
 With respect to the recommondation proposed to be given 
 to the memorialists — he remarked that they had at last 
 meeting agreed to convert their memorial into a libel, 
 under a guarantee from certain members of Presbytery, that 
 the libdlers should not he permitted to get themselves into 
 a scrape. This he considered was a most extraordinary ar- 
 rangement between judges and parties before them. He not 
 only conceived that no man could honestly act both as ac- 
 
XXI 
 
 cuser and judge, but that an honest judge could have no 
 private communication «'ith parties — urge them to bring for- 
 wai'd a suit — advise them how to carry it on — or give them 
 a guarantee against any bad consequences from their doing 
 so. He asked, what would be said of a judge in the court 
 of session, who would come into a district of tlie country, 
 advise certain parties to bring an action before that court, 
 assure them that they had only to bring an action, and they 
 should have no farther trouble, and might be assured of suc- 
 cess — or wiiat would be thought of judges who, after an 
 action was brought before their court, permitted private in- 
 terviews, at tljeir houses and elsewhere, with one of the par- 
 ties, and gave them their assistance and advice as to the way 
 of carrying on their action ? Unquestionably such conduct 
 would cause such an outcry in this country, that such judges 
 must lose their seats on the bench. Mr. Dunlop then asked 
 whether any member of the Presbytery of Dumbarton had 
 come into the parish of Row, and had urged the parishion- 
 ers to petition the Presbytery against tlieir minister, assuring 
 them that they had only to petition, and that the Presbytery 
 would manage the business without giving them any farther 
 trouble ? He fartlier asked, whether there were not several 
 members of Presbytery who, after the petition had come be- 
 fore them, had had private communication with the petition- 
 ers, advised them as to their proceedings, and even concocted 
 along with them the proceedings of that day ? He said, if 
 any of them had acted in such a way, he must object to such 
 persons sitting as judges in tlie case. He mentioned that 
 he knew well how unpleasant it was to some of the members 
 that he should be there. He said he knew well the attempt 
 some of them had made to induce the session of Cardross 
 not to send him there as tlieir representative. He had no 
 doubt the attempt would be repeated, and perliaps success- 
 fully ; but, while he was there, he must raise his voice in the 
 cause of truth and justice, and therefore could not vote for 
 recommending a libel under such circumstances. No reply 
 was made to Mr. Dunlop's speech, and the decision of the 
 Presbytery having been intimated to the parties, the Presby- 
 tery dispersed about 9 o'clock, p.m. 
 
 At the next meeting of Presbytery, in the first 
 
xxu 
 
 week of September, a libel, which will be found at a 
 subsequent part of this volume, was accordingly 
 brought forward by eight of the individuals who had 
 subscribed the memorial which had given rise to the 
 proceedings already recorded. The name of the 
 short-hand writer employed to record these proceed- 
 ings, having been included in the list of witnesses for 
 proving the libel, he was not allowed to remain in the 
 court, at this and some other meetings of the Pres- 
 bytery, and in consequence of this, no account can 
 be given of what passed at this meeting. We 
 understand, however, that the resolution which the 
 Presbytery came to, to receive and serve this libel on 
 Mr. Campbell, was opposed by the Rev. Mr. Story 
 of Roseneath ; who contended that the libel was not 
 sufficiently explicit, and that the terms in which this 
 charge was couched, might be understood in a sense 
 neither contrary to the Scriptures, nor the standards 
 of the Church. All the other members of Presby- 
 tery who were present, took a diiferent view of the 
 libel ; and Mr. Campbell, was accordingly sum- 
 moned to appear before the Presbytery at their next 
 meeting on the 21st September. 
 
 The following account of the meeting of Presby- 
 tery, on the 21st September, is taken from the notes 
 of another short-hand writer who was present. At the 
 meetings of the 22d September and 5th October, no 
 short-hand writer was present, so that the minutes of 
 Presbytery, which will appear at their proper place, 
 contain all that can be given respecting these meet- 
 ings. 
 
 The parties in this case having been called to the 
 
XXlll 
 
 bar, the libel was read, and then Mr. Campbell's 
 written answers to the libel were also read. Mr. 
 M' George, agent for the libellers, spoke nearly as 
 follows : 
 
 " Mr. Campbell has made certain admissions of the minor 
 proposition in the libel ; but before adverting to these, I must 
 speak as to the relevancy, because I must first crave the 
 judgment of the Presbytery on that point. And to this 
 point I address myself with difKdence and anxiety, not on 
 account of any difficulty in it, as it appears simple and clear, 
 but on account of the novelty of my situation. This is a 
 question of rare occurrence, solemn in its nature, and one 
 that must excite very great reflection at all times. The 
 defender is, I believe, a gentleman of unblemished life, of 
 respectable talents, and of acknowledged zeal in the discharge 
 of his ministerial functions. A prosecution against such a 
 man for erroneous opinions, is a very delicate and responsi- 
 ble duty, but still it is a duty, and the very circumstances to 
 which I allude, seem to render it more imperative. When 
 error, Sir, is propagated with zeal, and rendered plausible by 
 talents, and when there is no antidote in the party by whom 
 it is promulgated, it then peculiarly tends to excite confusion 
 and disorder in the Church ; and the truth of this remark is 
 but too fully verified by the state of the parish of Row. 
 My clients therefore would have disregarded the convictions 
 of their consciences, had they not placed Mr. C. at your 
 bar. 
 
 This is a question of libel against a minister of the estab- 
 lished Church, for promulgating doctrines in opposition to 
 the Sacred Scriptures and the Confession of Faith ; and the 
 question for you to decide, is the relevancy of the libel. In 
 establishing that point, I am not called upon at all, according 
 to my conception, to enter on the wide field of Scripture con- 
 troversy ; that this doctrine is at variance with Scripture, I 
 shall take leave to hold as true, if it is at variance with the 
 Confession of Faith. I do not apprehend that the Reverend 
 Presbytery will permit the standards of the Church to be 
 called in question by one of her ministers, as not in accoi'd- 
 ance with Scripture, or to be opposed by other authorities 
 not recognised by the Church : to entertain such arguments 
 
XXIV 
 
 would be a dereliction of principle. As to the authority to 
 which a minister of the Church of Scotland is subject, there 
 can be no doubt ; but before going farther, it may be well to 
 set this matter at rest. When a minister is ordained, among 
 other questions which must be answered by him is the fol- 
 lowing : " Do you sincerely own and believe the whole doc- 
 trine contained in the Confession of Faith, approven by the 
 General Assemblies of this Church, and ratified by law in 
 the year 1690, to be founded upon the word of God ? And 
 do you acknowledge the same as the confession of your faith ; 
 and will you firmly and constantly adhere thereto, and, to 
 the utmost of your power, assert, maintain, and defend the 
 same, and the purity of worship as presently practised in this 
 national Church, and asserted in the 15th Act of Assembly, 
 1707 ?" And by the same Act, such as after trial are 
 approved of, are appointed to sign a formula in these 
 terms, " I do hereby declare, that I do sincerely own 
 and believe the whole doctrine contained in the Confes- 
 sion of Faith, approven by the General Assemblies, of this 
 national Church, and ratified by law in the year 1690, and 
 frequently confirmed by diverse Acts of Parliament since that 
 time, to be the truths of God. And I do own the same as 
 the Confession of my Faith." 
 
 Now, Sir, in considering the relevancy of the libel against 
 a minister, who, at his ordination answered these questions 
 affirmatively, and subscribed this formula, I am persuaded 
 that the Presbytery will consider any detailed reference to 
 the Scriptures altogether unnecessary. 
 
 With the Confession of Faith the reverend members of 
 this Court must be much better acquainted than I am; but 
 as it will be expected, I shall take the liberty of quoting a 
 few passages, in order to show that the doctrines alluded to 
 in the libel are contrary to it. The doctrines charged as 
 erroneous, are two; 1st, That of Universal Atonement and 
 Pardon ; and 2dly, That Assurance is of the Essence of 
 Faith and necessary to Salvation. Regarding the first of 
 these, the Confession of Faith, is extremely explicit; and 
 though Mr. Campbell has quoted some of the passages, which 
 I shall now read, with comments, I shall feel it unnecessary 
 to do so before this Court. 
 
 Mr. M'George then read the following passages from the 
 Confession of Faith : <« Chap. iii. section 6th and 7th ; chap. 
 
XXV 
 
 vi. sect. 6th ; chap. viii. sect. 1st and 5th ; chap. x. sect. 1st; 
 chap. xi. sect. 1st and 5th ; chap. xv. sect. 3d, 4th, and 6th. 
 There is one fact charged in the libel which, in express 
 terms, sets the doctrine of the Church of Scotland at nought ; 
 part of the 7th count relating to the sermon preached at 
 Row, on the 4th July, 1830. " And on the same occasion 
 you said that the doctrine of the Church of Scotland tended 
 to fatalism." 
 
 The second doctrine charged against Mr. Campbell is, that 
 Assurance is of the Essence o fFaith, and necessary to sal- 
 vation. 
 
 This point is likewise condemned in the Confession of 
 Faith. (Mr. M'George then read) Chap. xiv. sect. 3d ; 
 chap, xviii. sect. 3d and 4th. Then, Sir, as to the Act of 
 Assembly 1720, I should think it quite unnecessary to de- 
 fend the authority of that Act on which Mr. C. has made 
 various observations. It is considered as the authoritative 
 declaration of the opinions of the Church of Scotland, and 
 will undoubtedly be received with respect in this Presbytery. 
 (Mr. M'G. then read the Act.) Now, Moderator, it is upon 
 these express propositions of the Confession of Faith, and 
 this judgment of the General Assembly, that I found the 
 relevancy of the libel. I consider it unnecessary to detain 
 the Court, and expect that the Presbytery will find the libel 
 relevant. Mr. C, in his able defence, has acknowledged 
 the minor proposition qualified in certain respects ; but the 
 major proposition he has admitted in as many words. There 
 are explanations given of the doctrine of universal pardon, 
 but none of universal atonement ; I should therefore think 
 that a proof from witnesses is unnecessary. If I understand 
 the defence, it substantially admits the doctrines imputed to 
 Mr. Campbell, but denies the relevancy of the charges ; but 
 I am perhaps anticipating, for the first duty of the Presby- 
 tery is to consider whether the libel, if made out, is suflScient 
 to infer the conclusion. 
 
 Mr. Campbell. I do not expect to add any thing of im- 
 portance to what I have already stated ; but seeing that it 
 resolves itself so entirely into a question of relevancy, I am 
 very desirous that the ground on which 1 deny the relevancy 
 be distinctly apprehended. I did not utter a syllable that 
 had the least air of casting discredit on the Standards ; but 
 
XXVI 
 
 the Act of 1720, I regard with regret, and, as a minister of 
 this Church, have cause to be humbled on account of it. 
 
 Mr. Campbell then shortly explained the gi-ounds of his 
 objections to the relevancy, in as far as they referred to the 
 Standards, and the Act of the General Assembly of 1720. 
 He said that had he been libelled for denying the doctrine 
 of election, Mr. M'George's arguments would have been 
 quite relevant against him ; but, as he did not deny it, but on 
 the contrary held it freely and fully, that he did not feel that 
 they applied to him. 
 
 Mr. M'George then rose, and observed, that the authority 
 of the Act of Assembly of 1720, could not,' in the present 
 case, be doubted, as the Assembly of 1830 had, in their 
 remit to the Presbytery of Dumbarton, expressly referred to 
 it; to which Mr. Campbell replied that, the principle of " an 
 Act of any single Assembly not being a law of the Church" 
 being applicable to them oil, the remit of the Assembly of 
 1830 could not be regarded in any other light. 
 
 The Church-officer then, by the command of the 
 Moderator, declared the parties to be removed from 
 the bar. 
 
 The Moderator next called for any observations on 
 the relevancy of the libel laid on the table. 
 
 The Rev. Dr. Graham, of Killearn, went at considerable 
 length over the different doctrines libelled, and contended 
 that they were contrary both to the Scriptures and the 
 Standards ; and concluded by moving that the Presbytery 
 find the major proposition of the libel relevant.* 
 
 The Rev. Dr. Hamilton, of Strathblane. 
 
 " It is with great pain that I must now address you, in 
 such a case as this ; it would have been more delightful to 
 have been co-operating with my brother. The defence he has 
 made corroborates the statements of the counsel at the bar — 
 he admits that he holds the doctrines in a certain sense. It 
 is possible if you take detached sentences of Scripture to 
 
 * The Rev. Dr.'s speech is not repoi'ted here, because it was found 
 on comparison, that it is, to a considerable extent, the same, ivord for 
 word, with his speech at the bar of the Synod of Glasgow and Ayr, 
 already printed, and given at a subsequent part of this record. 
 
XXVI I 
 
 fasten on it any sentiments you please. If you read any book, 
 and look at one part of it and not at other parts of it, any 
 degree of nonsense may be found in it. Look at one part 
 of the Bible, and it is said there, that the wicked shall be 
 turned into hell, and all the nations that forget God ; look 
 to another part and you will find it said, that the whole world 
 lieth in wickedness ; stop there, and the conclusion is irresis- 
 tible that the whole world shall be turned into hell. But 
 if I come to the Scriptures in a proper manner, I must re- 
 nounce the doctrines my young brother has this day advanced. 
 We must not go back to any ccmfession before the West- 
 minster Confession, for to it we must bow. By my subscrip- 
 tion, I am bound to receive the Bible in the sense of the 
 Westminster Confession. I am looking at the Confession 
 used in the English church at Geneva, and here I see the 
 language that was quoted ' to purge the sins of all the 
 world ; but when I look to another part of the same Confes- 
 sion, I find these words, ' to all them that believe.' This 
 universal redemption, then, is limited to all them that believe. 
 And, in another part, I find, " which Church is not seen to 
 man's eye, but only known to God, who of the lost sonnes 
 of Adam hath ordained some, as vessels of wrath, to damna- 
 tion." If there is any difference between light and darkness, 
 life and death, the man who holds the doctrine of reprobation, 
 cannot hold the doctrine of universal atonement and pardon. 
 Were there no other thing than this count in the libel, • This 
 doctrine of our Church leads to fatalism,' this would be 
 sufficient to condemn the preacher. Our Standards maintain 
 that Christ is the only Redeemer, but to say that for this rea- 
 son all are pardoned, is just as absurd assaying, that because 
 there is a road from Britain to France, therefore, all the 
 inhabitants go to France. 
 
 Mr. Campbell's doctrine, regarding assurance, is at va- 
 riance with our Standards, for he reprobates the idea of 
 a man looking into himself for his interest in Christ. But 
 I disdain all reference to the previous confessions to interpret 
 our present one, which was received as being in nothing 
 contrary to them : it holds that comfort is to be obtained 
 from grace within us ; and in the 80th, the 167th, and 172d 
 questions of the Larger Catechism, we find the same doctrine, 
 and, likewise, that our assurance increases as our holiness 
 increases. This, I think, may be sufficient on the subject of 
 
 c 
 
XXVlll 
 
 assurance ; as to the tenet of universal redemption, I shall 
 merely read to you the 59th question of the Larger Cate- 
 chism, in addition to what has been stated at the bar. 
 
 (Dr. H. here entered into a minute consideration of the 
 language of the Standards of the Church of Scotland, which 
 he said was that of " offering salvation and grace to sinners ;" 
 in illustratation of this, he referred to the 67th and 68th ques- 
 tions of the Larger Catechism, and then proceeded as follows:) 
 
 I shall merely mention one passage more, the 32d question. 
 I have many more marked, but with these I need not trouble 
 you. 
 
 We find, through the whole of the sacred volume, if the 
 Lord has a people, the serpent has one also ; we find at the 
 very opening of the sacred canon, there was enmity to be 
 placed between the seed of the woman and that of the ser- 
 pent ; we trace this opposition through the whole of the Old 
 Testament, and also through the New. 
 
 I hold in my hand a letter, in which a licentiate of this 
 Church tendered his resignation. (Dr. H. then read the 
 letter, in which it was stated, that the individual regarded the 
 6th section of the 3d chapter of the Confession of Faith, (in 
 which it is stated, that none other are redeemed by Christ 
 but the elect only,) as denying part of the truth of God, and 
 that this appeared to him to be contrary to the plainest de- 
 clarations of Scripture, in which it is said, that he died for 
 all ; and that, for this reason, he desired to tender his license 
 to the Presbytery.) This individual, continued Dr. H. 
 found it to be his duty to leave the Church on the very 
 grounds on which our friend finds it to be his to remain. 
 However unwilling I am, I must declare the libel relevant, 
 and that we ought to take proper measures to establish the 
 truth of the minor proposition." 
 
 The Rev. Mr. Gregor, of Bonhill. 
 
 " I will not find any great difficulty in stringing a few 
 sentences together. I expected that Mr. Campbell would 
 have wrought a very desirable reformation in the parish of 
 Row. His talents are most respectable — of his zeal I never 
 had a doubt : the last sermon I heard from him but one, I 
 heard with great pleasure ; there was a degree of talent and 
 genius in it, which, in a sermon, is not misplaced. Our 
 bearers are better judges of what we set before them than 
 
XXIX 
 
 we are aware of : they understand the subject as well as we 
 do — they know when they are well served and ill served — 
 but the last sermon I heard from him, I heard with pain; 
 there was a degree of ingenuity in it, but it was applied to 
 twist the word of God. Some of us might have been his 
 father ; and, without any great arrogance^ I may say, that 
 we had as much divinity as he has before he was born ; and 
 we may be allowed to have made some addition to it during 
 the thirty years he has been in the world. 
 
 We are far from appealing to the word of God on this 
 ground ; it is by the Confession of Faith that we must stand ; 
 by it we hold our livings. I might just as well judge of 
 any Act of Parliament, by the speeches made on both sides 
 of the question, as proceed, as Mr. Campbell has done, in 
 referring to the previous Confessions : as well might a minis- 
 ter refer to the decrees of the Council of Trent. If we 
 can say, that Mr. Campbell's opinions are inconsistent with 
 the Confession of Faith, we must come to a most painful 
 and distressing conclusion ; we must hold the doctrine libel- 
 lous. Mr. Campbell has not to come and tell us now what 
 the Bible says. When the Presbytery of Dumbarton induct- 
 ed him into his living, he subscribed the Confession of Faith, 
 with the most august ceremonies of religion ; and the parish 
 has a right to have the Scriptures interpreted according to 
 the Confession of Faith. I have no doubt as to the course 
 we ought to pursue, and conclude with finding the libel 
 relevant." 
 
 The Rev. Mr. Proudfoot, of Arrochar. 
 
 " It will be necessary for me to make but a very few 
 remarks. It is with very great pain that I rise on this occa- 
 sion. I have had much intercourse M'ith Mr. Campbell, and 
 I regarded him as a dear biother in the Lord ; but the tenets 
 he now holds are inconsistent with the Confession of Faith, 
 and with something still higher — that from which it derives 
 its authority — the faithful record of the Amen. I, therefore, 
 hold, that there is no difficulty at all ; for 1 believe, that if 
 any opinions are distinctly condemned by the Standards of 
 our Church, these are of Mr. Campbell's. I have no hesi- 
 tation in admitting, that assurance is what a believer may 
 attain to ; but I would tremble to say, that no man is a be- 
 liever but he who has assurance at all times and in all cir- 
 
XXX 
 
 cumstances. As to universal pardon, although I would not 
 say that I would judge of a doctrine by the consequences of 
 the doctrine, yet, from my own observation, I have been led 
 to conclude, that it is tending to break down the defences of 
 morality. I have, therefore, a duty which, as a minister, I 
 must fearlessly discharge. I sit down, Sir, with pain, when 
 I reflect on the time in which I have enjoyed hallowed and 
 blissful intercourse with Mr. Campbell ; but the doctrines he 
 now holds are contrary to the Standards of the Church 
 which I have sworn to uphold till the last breath of my 
 existence. I have nothing further to say, but to conclude 
 with finding the libel relevant." 
 
 The Rev. Mr. Story, of Roseneath. 
 
 " At last meeting, Sir, I dissented from the finding of the 
 Reverend Court, on the ground, recorded in your minutes, 
 that it did not contain specifically libellous matter. After 
 hearing Mr. Campbell's explanations, I am still of the same 
 opinion. The libel accuses Mr. Campbell of teaching doc- 
 trines contrary to the Scriptures and to the Standards; 
 it will, therefore, not do to say, that we have nothing to 
 do with the Scriptures ; for I hold that it was, therefore, 
 necessary for Mr. Campbell to prove, that his doctrines 
 were consistent with Scripture. I have been surprised that 
 none of the brethren have adverted to the candour with 
 which he has treated the Presbytery. Instead of putting 
 them to trouble, he has come forward and candidly confessed 
 what he does hold. This should have drawn forth the 
 warmest admiration. Of the nature of that defence. Sir, I 
 was ignorant, until I heard it read this day ; and, in jus- 
 tice to Mr. Campbell, I may add, there was not one word 
 of it composed on Thursday last. Had I been his counsel- 
 lor, I would not have given him such counsel as he has 
 followed. Some of his parishioners have brought a charge 
 against him ; as a pastor, it became him to require a specific 
 charge. I, for one, would have listened for hours, had you 
 entered into the matter. I will, therefore, claim what I 
 would willingly have granted to another ; for, to say little is 
 to say nothing. 
 
 The fundamental question is, does God hate or love his 
 creatures. A reverend father, well qualified to speak on 
 this subject, alluded to the subject of reprobation. Is this 
 
XXXI 
 
 decisive of God hating his creatures ? If so, then I hesitate 
 not to say, that I would renounce the Standards as contrary 
 to the gospel. I say that it is contrary to all natural religion, 
 to say that the infinite mind hates any of its creatures. The 
 question is, has God expressed his love to all his creatures ? 
 Is there a man, woman, or child to whom God has not ex- 
 hibited some kindness ? Is there a man here who could 
 venture to say, that there has existed a being to whom God 
 has not shown some kindness ? The question then is, what 
 is the kindness God is ever manifesting ? And I adopt 
 Dr. Graham's rule of interpretation, that Scripture can- 
 not contradict itself. ' If God endured with much long- 
 suifering, the vessels of wrath fitted to destruction.' Did 
 these vessels of wrath never experience his kindness ? I hold 
 that no sinner has a right to exist in the universe of God ; — 
 I hold that Adam, the moment he sinned, did not merit 
 a moment's existence ; why, then, was he permitted to exist, 
 but in virtue of the mediation of Christ ? There must, then, 
 be some connexion between Adam and the whole human 
 race — in his body were contained the elements of all future 
 generations ; I say more, I say that in him was contained 
 that which entered into the constitution of our Lord's human- 
 ity ; there, then, is a fundamental point. The question to 
 which I am speaking is not, are all men pardoned ? but is 
 there any man, woman, or child, that has no connexion with 
 Christ? Is there any one that has merited kindness from 
 God ? most unquestionably not. The only channel, then, 
 through which such kindness could flow, is through Christ. 
 I beseech you to observe, that the very existence of Adam, 
 after sinning, depended on the fact that the Son of God 
 should die in his nature. 
 
 As it is late, I must refer but shortly to the Standards. 
 If Adam had been dealt with according to his iniquities, 
 what would he have met with ? He would have met with 
 no kindness from God. Now, it is a first principle that the 
 Holy Spirit holds communication with the sons of men only 
 through the work of the Lord Jesus Christ ; and if his work 
 be limited to the elect, there could be no communication 
 between the Holy Spirit and the non-elect. Now, the Con- 
 fession is quite explicit on this point, that there are influences 
 of the Spirit exerted on those that are non-elect. (Chap. x. 4.) 
 c2 
 
XXXll 
 
 Now, you will observe, that I hold this principle described 
 in this portion of the Confession to be identical with the 
 truth that our Saviour has a connexion with all men who 
 have descended from Adam — call it atonement, call it pardon, 
 call it any thing. I will never cease to teach what I know 
 many around me teach, that there is a connexion between 
 every man and Christ ; I hold that the very same blood which 
 flows in the veins of the most reprobate — (Mr. Story was 
 here interrupted by the Moderator) — what I mean to say is, 
 that there is a connexion between Christ and every person 
 of Adam's race, which does not exist between him and other 
 races of beings. It must be seen, therefore, that in the 
 explanation given of what Mr. Campbell teaches, I hold that 
 there is nothing contrary to the principles I have laid down, 
 or to the Confession of Faith, which I am ready to declare 
 to be the confession of my faith ; for in it you have certainly 
 no contradiction of these principles. 
 
 But with regard to the other point libelled, in the major 
 proposition; there is in the libel obviously a misconception 
 as to the assurance of faith. The distinction drawn in the 
 answers to the libel, and in the Confession, is most distinctly 
 that there is a difference between the assurance of faith and 
 the assurance of personal salvation. Mr. C. declared this 
 last to be not so of the essence of faith as to be ever present 
 with the believer, but that an assurance of the object of 
 faith is essential to faith. Now, I hold that this is the doc- 
 trine of the Reformed Churches, and of all who are regarded 
 as of authority in these matters. For example, the words of 
 Patrick Hamilton, the martyr, are, " They that believe not 
 that their sins are forgiven them for Christ's sake they be- 
 lieve not the gospel." This is strongly recommended by 
 John Knox, who is the channel of its communication to the 
 Church. 
 
 " My sure belief that God both may and will save me" is 
 the answer to the question, What is faith, in Melville's Cate- 
 chism. 
 
 What is the right faith ? " It is a sure persuasio7i and sted- 
 fast knowledge of God's tender love toward us," &c. Cal- 
 vin's Catech., Quest. 11 1th. " A sure persuasion of the heart, 
 that Christ by his death hath taken away our sins," is the 
 answer given to the same question in Davidson's Gate- 
 
XXXlll 
 
 chism, which was approved of by an Assembly of this 
 Church. 
 
 As to the Act of 1720, it is contrary to the constitution of 
 the Church that such an Act should have a power that no 
 other Act of Assembly had. In proof of tliis I may refer to 
 the opinion of the very highest authorities of the Church on 
 this point, (Mr. Story then quoted the language of Dr. 
 Thomson, Dr. Burns, and of Boston on this subject, who all 
 condemned the Act ; which he said they could not have done 
 had it been a law of the Church.) 
 
 Seeing, then, that there does exist a connexion between 
 Christ and the children of men previous to their be- 
 lieving, — " for God commendeth his love toward us in that 
 while we were yet sinners Christ died for us" — this connex- 
 ion then must have existed anterior to our believing ; there 
 is nothing therefore contained in this charge contrary to any 
 fundamental principle of religion, or to our Standards ; see- 
 ing that this is the principle laid down in these answers, and 
 also that a man must be assured of what God says, I would, 
 on sitting down, entreat of this house, before coming to any 
 resolution, to investigate the matter more thoroughly. 
 
 The Rev. Mr. Sym, of New Kilpatrick. 
 
 Every court of judgment must have a law according to 
 which its judgments are pronounced ; and the Confession of 
 Faith, according to which I am a minister of this Church, 
 gives me an interpretation of that law. The Church has 
 bound me down to a particular interpretation of the Confes- 
 sion, for I hold that the Act of 1720 is still binding on us 
 here, after all that has been said ; and the remit from the 
 Assembly, 1830, prevents me from going beyond the simple 
 ground that the doctrine of universal pardon, and that assur- 
 ance is of the essence of faith, are contrary to the Standards. 
 Mr. Story might surely have had more knowledge of church 
 matters than to endeavour to do away with the force of the 
 Act of 1720. He must surely have known the distinction 
 between Acts declaratory and Acts legislative. 
 
 In the case of an Act declaratory, it is not essential that 
 it be transmitted to Presbyteries ; that of 1720 is of this 
 description, and the ground therefore remains quite un- 
 shaken, that this doctrine is contrary to our Standards. It 
 is unnecessary to detain you at this late hour, I beg merely 
 
XXX IV 
 
 to say, that on hearing this libel read over, and comparing 
 the major with the minor proposition, and again on hearing 
 Mr. Campbell declare that he believed in and taught the doc- 
 trine of universal pardon, and that of assurance of faith being 
 necessary to salvation ; on hearing all this I believe that 
 there will be no difficulty in our finding the relevancy of the 
 libel ; and I conceive that we have nothing to do but to take 
 this voluminous document (the answers) into cur serious con- 
 sideration, and that there will be no occasion for bringing 
 any witnesses here. 
 
 The Rev. Mr. Niven, of Balfron, made a number of ob- 
 jections to the libel, in point of form, and, after stating these 
 at some length, proposed that they should remit the case to 
 the Assembly as it then stood, as Mr. Campbell, in his 
 defence, had confessed that he held opinions which, in Mr. 
 N.'s estimation were contrary to the Standards of the Church, 
 and were even worse than any thing in the libel. 
 
 The Rev. Dr. Fleming, of Old Kilpatrick, observed, that 
 of the three kinds of acts in the Church, two did not require 
 the approbation of a majority of Presbyteries, which was 
 necessary only in the case of statute acts, to which class 
 that of 1720 did not belong ; and he maintained, that for this 
 reason that act had the force of a law. Besides he affirmed 
 that the subject of this act had been the result of mature 
 deliberation, and had been before the Church for many years 
 previously ; on this ground he found the libel relevant. 
 
 Alex. Dunlop, Esq., elder from Cardross, was of opinion 
 that the doctrines of Mr. Campbell, as explained in his an- 
 swers, were neither contrary to Scripture, nor to the Confes- 
 sion of Faith, and therefore he held the libel not to be re- 
 levant. 
 
 After a few observations from another of the el- 
 ders, the question was put by the Moderator — " Is 
 the libel relevant or irrelevant?" when all the mem- 
 bers voted " relevant," with the exception of the Rev. 
 Mr. Story and Mr. Dunlop ; against which decision 
 Mr. Campbell entered his protest. 
 
XXXV 
 
 Of the meetings of Presbytery on the 22d Septem- 
 ber, 5th October, and 7th December, we are, at pre- 
 sent, unable to giA^e any account beyond what appears 
 in the Presbytery record; extracts from which will 
 be found after the libel and answers. An abridged 
 account of the proceedings at the meeting of Presby- 
 tery, on the 29th March, 1831, will be given as an 
 appendix to the proceedings in the Synod of Glasgow 
 and Ayr, the short-hand writer's report of it not hav- 
 ing been received in time to admit of its being given 
 at its proper place. 
 
 The Compiler cannot but regret the disjointed and 
 irregular appearance which this volume must have, 
 partly in consequence of the hurried manner in which 
 it was necessary that it should be got up, but chiefly 
 on account of the peculiar circumstances (which it is 
 unnecessary to detail) under which those parts of it, 
 extracted from the Presbytery record, had to be 
 printed. He trusts, however, that he has been en- 
 abled (as he is sure it has been his earnest desire) to 
 give a fair and impartial account of all the proceed- 
 ings in this important case, up to the reference to the 
 Assembly by the Synod of Glasgow and Ayr ; and he 
 hopes to complete this record by giving, as soon as 
 possible after the sitting of the ensuing General As- 
 sembly, as a supplement to this volume, a full and 
 accurate report of all the proceedings in this case be- 
 fore that venerable body. 
 
 If any shall be led by the perusal of this record 
 to consider more seriously and prayerfully, than they 
 ever yet have done, what is the truth of God — if, by 
 the perusal of these discussions, any be shaken out of 
 
XXXVl 
 
 their confidence in the opinions of men, and be made 
 to search the Scriptures of truth, to find out for them- 
 selves " what they are to beheve concerning God, and 
 what duty God requires of man," the Compiler will 
 consider himself abundantly rewarded for his labour. 
 
 Greenock, 14th May, 1831. 
 
LIBEL, &c. 
 
 Mr John Macleod Campbell, Minister of the Gospel at 
 Row, You are indicted and accused this seventh day of 
 September, eighteen hundred and thirty, by the sub- 
 scribers, heads of families, and inhabitants of the said 
 parish, That albeit the docuiiie of universal atonement and 
 pardon through the death of Christ, as also the doctrine 
 that assurance is of the essence of faith, and necessary to 
 salvation, are contrary to the Holy Scriptures and to the 
 Confession of Faith approven by the General Assemblies 
 of the Church of Scotland, and ratified by law in the year 
 sixteen hundred and ninety ; and were moreover con- 
 demned by the fifth Act of the General Assembly held in 
 the year seventeen hundred and twenty, as being directly 
 opposed to the word of God, and to the Confession of Faith 
 and Catechisms of the Church of Scotland : Yet true it is 
 and of verity, that you the said Mr John M'Leod Campbell 
 hold and have repeatedly promulgated and expi'essed the 
 foresaid doctrines from the pulpit or other place or places 
 from which you delivered discourses, as also in conversa- 
 tion, in your addresses to communicants at the celebration 
 of the Lord's Supper, and in your ministerial visitations of 
 families within your parish : In so far as on various occa- 
 sions during the course of the last twelve months, you the 
 said Mr John M'Leod Campbell have declared that God has 
 forgiven tlie sins of all mankind whether they believe it or 
 not : That in consequence of the death of Christ, the sins 
 
 A 
 
of every individual of the human race are forgiven : That 
 it is sinful and absurd to pray for an interest in Christ, be- 
 cause all mankind have an interest in Christ already : And 
 that no man is a Christian unless he is positively assured of 
 his own salvation : And more particularly : 
 
 First, You the said Mr John M'Leod Campbell, in a 
 sermon preached by you in the Floating Chapel at Green- 
 ock on the twenty-eighth day of April, eighteen hundred 
 and thirty, or on one or other of the days of that month or 
 of March immediately preceding, or May immediately fol- 
 lowing, used the following expressions, or at least expres- 
 sions of a similar import and tendency, videlicet : " Before 
 I can say to any man fear God and give him glory, I must 
 know that his condemnation is taken away, and his sins 
 forgiven;" And again, ." It is a fact at this moment of 
 every person present that his sins are put away, and if I 
 did not know this, I could not say to you fear God and 
 give him glory, because it would be an impossibility:" 
 And again, " I could not conceive any thing I could ask of 
 God which he has not told me that he has already given 
 me :" And again, " Christ's right to judge men is that he 
 has redeemed them :" And again, " Judgment pre-supposes 
 our forgiveness." And again, " It is as persons who have 
 been forgiven that we shall be judged :" And again, " We 
 cannot repent and give God glory unless we now have for- 
 giveness:" And again, *' There could be no judgment to 
 come, unless there had been pardon to come." 
 
 Secoiidlt/, You the said Mr John M'Leod Campbell in a 
 sermon preached l)y you at Row, on the eighth day of July 
 eighteen hundred and thirty, in presence of the Presbytery 
 of Dumbarton, being the day on which the said Presbytery 
 held a parochial visitation of the parish of Row, or on one 
 or other of the days of that month, or of June immediately 
 preceding, or of August immediately following, used the 
 following expressions, or at least expressions of a similar 
 
import and tendency, videlicet, " That he alone bore the 
 character of peace-maker who knew that Christ died for 
 every human being :" And again, in speaking of the love 
 of God, you said, *' That that love to every individual of 
 Adam's family was equal or according to the agonies of the 
 Son of God :"/ And again, in speaking of the words in the 
 fifth chapter of Matthew's Gospel, " Blessed are they that 
 mourn," you said, " that the causes of this mourning were 
 not within the believer, his sins having been taken away, 
 but they existed outwardly in the unbelief and sinfulness of 
 the world." 
 
 Thirdly, You the said Mr John M'Leod Campbell, in a 
 Sermon preached by you in the School-house at Helens- 
 burgh, on one of the days of the month of October eighteen 
 hundred and twenty-nine, used the following expression or 
 expressions of a similar import and tendency, videlicet : 
 *' That it was a gross error in the modern preachers of 
 evangelical doctrines to maintain that the reason why men 
 were not cured was that they did not seek an interest in 
 Christ or come to him, because according to his idea an in- 
 terest in Christ was the privilege of all men indiscriminately, 
 and that the reason why men were not happy in the enjoy- 
 ment of it was, that they would not allow themselves to be 
 persuaded that they were continually in a state of reconci- 
 liation :" And again, " That the only cause why a man 
 should at any time be sorrowful, was regret or dissatisfac- 
 tion at himself, for not believing himself to be in a state of 
 favour with God :" And again, " That by the death of 
 Christ, all mankind were put into a state of pardon, or in 
 that state in which God was not imputing their sins to 
 them, and that the continued belief of this fact was all that 
 was necessary to constitute the faith of the gospel." 
 
 Fourthly/, You the said Mr John M'Leod Campbell, in 
 the sermon preached by you as aforesaid on the eighth day 
 of July eighteen hundred and thirty, in pi-esence of the 
 
Presbytery of Dumbarton, being the day on which the 
 Presbytery held a parochial visitation of the parish of Row, 
 or on one or other of the days of that month, or of June im- 
 mediately preceding, or of August immediately following, 
 used the following expressions, or at least expressions of a 
 similar import and tendency, videlicet, " That it was an in- 
 dispensable feature in the character of a Christian, that he 
 should know that God has had mercy on him, and has for- 
 given him." 
 
 Fifthly, You the said Mr John M'Leod Campbell in the 
 sermon preached by you as aforesaid, in the school-house at 
 Helensburgh, on one of the days of the month of October 
 eighteen hundred and twenty-nine, used the following ex- 
 pressions, or expressions of a similar import and tendency, 
 videlicet, " That men allowing themselves to remain in 
 doubt with respect to the simple fact of their having been 
 individually restored to a state of favour with God, was the 
 cause of all their misery, and that this was really the unbe- 
 lief which the gospel condemns, it was giving the lie to 
 God." 
 
 Sixthly, You the said Mr John M'Leod Campbell at the 
 dispensation of the Lord's Supper at Row, in the month of 
 July eighteen hundred and thirty, in fencing the tables, de- 
 barred from the Lord's Supper, " all who had not a per- 
 sonal assurance of their own salvation." 
 
 Seventhly, You the said Mr John M'Leod Campbell, in a 
 sermon preached by you in the parish church of Row, on 
 the fourth day of July eighteen hundred and thirty, or on 
 one or other of the days of that month, or of June imme- 
 diately preceding, or August immediately following, used 
 the following expressions, or expressions of a similar im 
 port and tendency, videlicet, " All men are both under the 
 curse and und» grace at the same time :" And on the 
 same occasion, you said that the doctrine of the Church of 
 Scotland regarding election " tended to fatalism." 
 
Eighlhly, You the said Mr John M'Leod Campbell, at a 
 parochial examination at Easterton. in the parish of Row, /, 
 in the autumn of eighteen hundred and twenty-nine, when 
 explaining the nature of faith from the question in the 
 Shorter Catechism, " What is faith in Jesus Christ," ob- 
 served, " That none could receive and rest upon Christ for 
 salvation, who had not an assurance of their own salvation ;" 
 or words to that effect. 
 
 Ninthly, You the said Mr John M'Leod Campbell, in a 
 sermon preached by you at Row on the fourth day of July 
 eighteen hundred and thirty, or on one or other of the days 
 of that month, or of June immediately preceding, or Au- r 
 gust immediately following, used the following expressions, 
 or expressions of a similar import and tendency, videlicet, j 
 " That every man is in this state, that while he has in him 
 death in Adam, he has life given him by Christ, "-r-" That 
 the curse in Adam extended only to the death of the body, 
 and takes eifect upon all-f-the blessing of life in Christ is 
 co-extensive with the curse, and belongs to all upon whom 
 the curse has passed^that if Christ had not died, mankind 
 would not have risen, nor would they have gone to hell to 
 eternal punishment, but to Hades." 
 
 Tenihly, You the said Mr John M'Leod Campbell, in 
 the sermon preached by you as aforesaid, in the Floating 
 Chapel at Greenock, on the said twenty-eighth day of April 
 eighteen hundred and thirty, or on one or other of the days 
 of that month, or of March immediately preceding, or May 
 immediately following, used the following expressions, or 
 expressions of a similar import or tendency, videlicet, 
 '♦ Now, inasmuch as it is true concerning you, that in the 
 first place, the work of God in Christ has put away your 
 sins, so that it is the fact, that your sins are at this moment 
 not imputed to you — inasmuch as it is true, in the second 
 place, that the character of God, the real name of Go(}, 
 what he truly is, is revealed in this very work of God iu 
 
6 
 
 Christ, so that no person can see that work and be ignorant 
 of God ; — and inasmuch as it is true, in the third place, 
 that Christ has the Holy Ghost for you, that in the 
 Spirit you may behold and enter into and dwell in the light 
 of God's glory in the face of Jesus Christ ; inasmuch as 
 these things are true, you observe, that sinners as you are, 
 that deserving of condemnation, and by nature under con- 
 demnation as you are, that notwithstanding all the evil of 
 your circumstances as these have arisen from the fall ; your 
 new circumstances which have arisen from the work of God 
 in Christ, are such that it is perfectly reasonable to say to 
 you, ' fear God and give him glory.' You are actually in 
 a condition to meet this demand ; you are precisely in cir- 
 cumstances in which to receive this command ; there is no 
 one thing you can name that creates the least obstacle, why 
 you should not at this moment ' fear God and give him 
 glory:'" And again, " Now let me not be misunderstood, 
 I am not saying that God has no right to judge his crea- 
 tures, I am not saying that the judgment recorded ' in the 
 day thou eatest thereof thou shalt surely die,' is not a 
 righteous judgment. But this I say, that the principle 
 upon which Christ judges the earth, is that Christ has re- 
 deemed us — Not that the judgment suspends the pardon — 
 not that the judgment makes the pardon conditional — not 
 that it makes it uncertain till the judgment is come ; — but 
 that the judgment pre- supposes our forgiveness, that it has 
 a reference to our forgiveness, that it is as those who have 
 been forgiven that we judged shall be:" And again, " If 
 we look at the actual condition of men, we would say, here 
 is the darkness of total ignorance of the mercy that is in 
 God — of the might that is in God for us — Here are 
 people who do not know that Christ died for them — who 
 do not know that Christ has the Spirit for them — who do 
 not know that the Bible says that their sins are remitted 
 — here are people who conceive that they are giving God 
 
■glory in saying there is no proof of these facts. This 
 is the real darkness in which men are living." All 
 which or part thereof being found proved by the said Re- 
 verend Presbytery of Dumbarton, before which your Case is 
 to be heard, it ought to be found and declared that you are 
 unfit and unworthy to remain a minister of the Church of 
 Scotland ; and you ought to be forthwith deposed from the 
 office of the holy ministry, and from the pastoral charge of 
 the said church and parish of Row, and the said church 
 ought to be declared vacant. According to the Laws of 
 the Church of Scotland, and the usage observed in the 
 like cases. 
 
 (Signed) 
 
 ( George M'Lellan,' Farmer, Bolernick. 
 
 Peter Turner, Farmer, Bolernick. 
 
 A. Lennox, Surgeon, Helensburgh. 
 / Alex, M'Dougal, Grocer, Row. 
 \ John M'Kinlay, Greenfield, Row. 
 
 John Thomson, Spirit-dealer, Helensburgh. 
 
 Parlan' M'Farlane, Farm.er, Farlane. 
 ^ Alex. M'Leod, Feuar, Helensburgh. 
 
 List of IViinesses to he adduced for proving the foregoiug 
 Libel. 
 
 Reverend Patrick Brewster, one of the Ministers of 
 
 the Abbey Parish of Paisley. 
 Peter M'Leod, Clothier in Helensburgh. 
 Robert M'Farlane, Farmer in Greenfield, lying between 
 
 the Parish Church of Row and Gare-Loch head. 
 John M'Farlane, Feuar in Helensburgh. 
 Peter Bain, Teacher at Gare-Loch head, near Helens- 
 
 burffh. 
 
8 
 
 James Bain, Student of Divinity, residing in Easterton, 
 near Helensburgh. 
 
 James Brown, Parochial Teacher in Row. 
 
 Reverend William Cunningham, residing in Greenock. 
 
 Frederick Hope Pattison, sometime residing in Glas- 
 gow, now in Helensburgh. 
 
 Archibald Patterson, sometime manufacturer in Glas- 
 gow, now residing in Helensburgh. 
 
 Reverend John Arthur, residing in Helensburgh. 
 
 Reverend Robert Crawford, assistant to the Reverend 
 Mr Archibald Wilson, Minister of Cardross. 
 
 Reverend Doctor Robert Burns, one of the Ministers 
 of Paisley. 
 . Alexander Munro, now or lately Tutor in the family 
 of Lord John Campbell, Ardincaple House, near 
 Helensburgh. 
 
 W^illiam Stewart, Surgeon in Glasgow. 
 
 Robert Baillie Lusk, Bookseller in Greenock. 
 
 James Dunn, Anchorage Office in Greenock. 
 
 George M'Lellan, Farmer, Bolernick. 
 Peter Turner, Farmer. Bolernick. 
 A. Lennox, Surgeon, Helensburgh. 
 . Alex. M'Dougal, Grocer, Row. 
 (Signed) {^ j^j^^ M'Kinlay, Greenfield, Row. 
 
 John Thomson, Spirit-dealer, Helensburgh. 
 Parian M'Farlane, Farmer, Farlane. 
 Alex. M'Leod; Feuar, Helensburgh. 
 
 Which Libel the Presbytery having duly considered, did 
 and hereby do, agreeably to the Form of Process, appoint 
 the Clerk to make out a complete extract thereof, to be 
 served upon said Mr John M'Leod Campbell : — and fur- 
 ther appoint the Presbytery Officer to go to the Manse of 
 Row and serve the same upon Mr Campbell, or leave it at 
 
his dwelling-house, together with the List of Witnesses 
 and a Copy of the Productions in aid of Proof, on or be- 
 fore Friday the tenth current, and summon him to appear 
 before the Presbytery at their next Meeting, on Tuesday, 
 the twenty-first current, at twelve o'clock noon. And the 
 Officer is to return to the Presbytery on that day an Exe- 
 cution of the said Summons, signed by himself and two 
 witnesses to the delivery thereof. 
 
 Extracted from the Records of the Pi-esbytery of Dum- 
 barton, on this and the preceding twenty-two pages, by 
 
 William Jaffray, Pby. Clk 
 
ANSWERS 
 
 Rev. J. M'L. CAMPBELL, Minister of Kow. 
 
 The LIBEL at the instance of George M'Lellan, Peter 
 Turner, A. Lennox, Alexander M'Dougall, John Mac- 
 Kinlay, John Thomson, Parian M'Farlane, and Alexan- 
 der M'Leod, designing themselves heads of families and 
 inhabitants of the Parish of Kow. 
 
 I NOW stand libelled by some of my parishioners before my 
 Presbytery ; a situation which for some time I have in a 
 measure anticipated, while I have felt it my duty as long 
 as it might be to shun it. I have not courted, what may 
 be called, legal investigation into the manner in which I 
 have discharged the duty of a teacher in the church of 
 Christ. However much I have felt the desirableness, in 
 one view, of escaping the misconception to which it expos- 
 ed me ; it is in the knowledge of the Presbytery, that so 
 long as I did not find myseU obliged to take the place of an 
 accused person, and to submit to judicial inquiry into the 
 doctrines which I hold and teach, I have avoided doing so. 
 I have acted thus under the conviction that it was not the 
 will of God that I should be made to turn aside from the 
 straightforward path of duty, in testifying to truth, both in 
 the public ministry of the Word and otherwise, by adopt- 
 ing any step which was commended simply by considera- 
 tions of regard to my own character and estimation, in the 
 judgment of those who would not discriminate between an 
 impatience under the feeling of appearing to shrink from 
 
11 
 
 the avowal of opinions held, and true faithfulness. There 
 is always enough of light to afford those who will take the 
 trouble to inquire, abundant opportunity of applying the 
 rule of our Lord, " By their fruits ye shall know them." 
 And the person who is content to go on testifying to the 
 truth of God, and who refuses to be tempted of Satan, to 
 lay aside the work of commending the love of Christ to 
 men, for that of defending himself from their attacks, will 
 feel in the dying away successively, of the successive mis- 
 representations to which he has been exposed, a commenda- 
 tion of the wisdom of having patiently borne with them, 
 and proceeded with his Master's work. 
 
 I say this much with reference to the past, because 
 know it has been thought that I ought to have courted in- 
 vestigation, when the charge of heresy had become asso- 
 ciated with my name. I have felt that I had something 
 else to do, than defend myself; — and, as to the interests of 
 the trtilh, I have felt that it was not in the form of an ex- 
 culpation of myself that I was to preach Christ crucified, — 
 yet God may use what may be so regarded (but what I 
 desire to see with a feeling in no respect personal) for his 
 own glory in the Gospel ; and therefore have I occupied a 
 moment in explaining the principle of my past conduct, 
 desiring thereby to remove any prejudice which any mis- 
 apprehension of it might awaken in considering my present 
 defence. 
 
 And now that the time is come for answering judicially 
 to the question, What do I teach and preach ? and now 
 that a libel against me is presented to my Presbytery, and 
 that they are called upon to put to me the question, Are 
 these charges just ? I assure my Brethren, that it is my 
 earnest and single desire to put them in possession of the 
 fads in this matter. / shall not put any party to the trou- 
 ble of proving what I know to be true, Avhile, on the other 
 hand, I have confidence in God, that any thing which 
 
12 
 
 I am not prepared to recognise as true, I shall be enabled 
 to disprove. 
 
 I feel that I am placed under some disadvantage by the 
 indefiniteness of the statements in the major proposition of 
 the libel ; not that I cannot attach definite ideas to the words 
 used, but that in the discussions on these subjects which I 
 have heard and read, I know that they have been employed 
 with a meaning different from that which I attach to them ; 
 and to give to the doctrines there denounced an acknowledg- 
 ment, without explanation, would be to run the risk of seem- 
 ing to hold what I detest and abhor. I also feel that there 
 is some cause of complaint in that while certain doctrines are 
 stated to be contrary to the Scriptures and the Standards of 
 the Church, there is no specification of the passages, either 
 in the Scriptures, or in the Standards, which are held to 
 contradict them. 
 
 I do not, however, found upon these things. But before 
 proceeding to the direct reply to the charges against my 
 teaching, now preferred, this may be the proper time for di- 
 recting the attention of my brethren to the unconstitutional 
 use which is made in the libel of an Act of Assembly. In 
 the major proposition, the Act of 1720, on the subject of the 
 Marrow of Modern Divinity, is referred to, as if it were part 
 and parcel of the constitutional law of the church, and to be 
 taken as fixing an interpretation of the standards. The Pres- 
 bytery are aware, that by the Act of Assembly 1697^ Ses- 
 sion 6, entitled, " An act anent the method of passing acts 
 of Assembly of Genei-al ConccTn to the Church, and for pre- 
 venting of Innovations," commonly called the Barrier Act, 
 it is provided, '♦ That before any General Assembly of this 
 Church shall pass any acts which are to be binding rules and 
 constitutions to the church, the same acts be first proposed 
 as overtures to the Assembly, and being by them passed as 
 such, be remitted to the consideration of the several Presby- 
 teries of this church, and their opinions and consent reported 
 
13 
 
 by their Commissioners to the next General Assembly fol- 
 lowing, who may then pass the same in Acts, if the viore 
 ge7ieral opifiion of the Church thus had agreed thereunto."* 
 Acts of Assembly that have not this history, therefore, are 
 not Laws of the Church, but simply decisions upon the law> 
 and bear the same relation to the law, that a decision of a 
 court of law bears to any act of the Legislature ; and there- 
 fore such Acts of an Assembly no more control following 
 Assemblies, or any other church court acting in a judicial 
 capacity, than the decisions of one judge control another 
 judge in his application of statute law. I do not mean to 
 make hght of an Act of the General Assembly of the Church. 
 The responsibility of the Church in respect of her General 
 Assemblies is great, and when they are rightly guided, the 
 Church has great cause of thankfulness ; and when it is 
 otherwise, great cause of humiliation ; and causes of humilia- 
 tion the Acts of Assemblies may often be ; but in these cases 
 there is great reason to rejoice, that by the Barrier Act 
 already quoted, the Church, while she ought to confess them 
 as sin, is not bound by them, but is free even to testify 
 against them, either in her courts, or by the lips and writings 
 of individual members. The Act of Assembly 1720, founded 
 on in the libel, did certainly appear to some of the most holy 
 and honoured ministers of that time, an act of the description 
 which called for such a testimony, and they have borne it. 
 And not unfrequently since, have ministers of the church 
 united their testimony to that of these men ; esteeming it an 
 honour to be associated with persons whom they regarded as 
 shining lights, in a period of much darkness ; and it is a 
 cause of thankfulness that such testimonies exist. And if 
 there were any doubt as to the liberty enjoyed by the mem- 
 bers of the Church to disclaim the authority of that Act as a 
 binding law, the toleration of such testimonies would be 
 enough to estabhsh it. But if indeed there is any case in 
 
 * Act of Assembly, 1697, Session 6. 
 B 
 
u 
 
 which the strict application of the Barrier Act is of peculiar 
 importance, it is in a question of doctrine. It might be of 
 little moment whether the temporary impression made upon 
 a particular Assembly of her ministers, bound the Church as 
 to a question of union of offices, or relating to the period of 
 attendance of her students at Universities, though in such 
 matters it is unquestionable that no Act of Assembly could 
 change the order that now holds ; but it would be a matter 
 of very awful importance, if it were possible that an inter- 
 pretation of her standards, commended, it might be, by the 
 eloquence or ingenuity of an individual member of Assembly, 
 and carrying for the time the minds of the majority along 
 with it, should fix their meaning for the time to come ; and 
 become in fact itself the Church's authorized creed. It 
 cannot be denied that an interpretation so adopted might 
 possibly be a false one, and in that case, to give it authority 
 would-be to change the standard altogether. But no As- 
 sembly has power to fix an interpretation on the standards, 
 any more than it has power to change them. Each Assem- 
 bly acting in its judicial and executive capacity, will come 
 to decisions, and carry them into effect, according to its own 
 views of the Church's Laws ; — and those whose interests may 
 be affected are bound to submit, but while submitting, as 
 there is no appeal, they may still protest ; and any minority, 
 not agreeing in the judgment of the Assembly, may dissent ; 
 and such protest and such dissent, will go down to the fu- 
 ture as a testimony demandingthesympathy of the Church : 
 and such sympathy it may receive, and such sympathy 
 may be expressed even in Acts of subsequent Assemblies, 
 contradictory to the decision complained of. This shows 
 clearly in what light the General Assemblies' interpretations 
 of the Church's Law are to be regarded. If they were in 
 any sense an authoritative fixing of the Law itself, no such 
 2)rotests or dissents could be received ; neither could dissent 
 be avowed without exposing the person avowing it to extru- 
 sion from the Church. 
 
15 
 
 My Bretliren, therefore, will feel that they come unfettered 
 by the judgment of the Assembly referred to, to the con- 
 sideration of this subject ; and whether they shall see cause 
 to interpret the standards of the church, as that Assembly 
 have done or not, at least that there is neither any obliga- 
 tion upon them to bow to it as authority, nor right to found 
 upon it in their sentence, nor liberty to feel delivered by it 
 from the responsibility of weighing the matter for them- 
 selves. 
 
 I trust, however, that the Presbytery shall be enabled to 
 see the matter in another light ; and if the present discus- 
 sions be overruled to leading the church to improve the 
 opportunity which they afford of wiping away the stain 
 brought upon her annals by the Act 1720, I shall feel it 
 cause of much thankfulness to God, however painful in 
 themselves they now are. 
 
 The doctrines stated in the major proposition of the libel, 
 as contrary to the Scriptures, and the standards of the 
 church ; are thus expressed, " Universal atonement, and 
 pardon through the death of Christ, and that assurance is 
 of the essence of faith and necessary to salvation." Under- 
 standing these expressions in the sense in which I 7mght use 
 them, my answer to the libel is, that it is altogether irrelevant, 
 inasmuch as the statement^of the major proposition is alto- 
 gether imtrue, and I now desire, as briefly as may be, with- 
 out the risk of obscurity, to state to my Brethren the doc- 
 trines of universal atonement and pardon through the death 
 of Christ, and that assurance is of the essence of faith, and 
 essential to salvation, as I hold and teach them : showing 
 their consistency with, and authority from, the Holy Scrip- 
 tures, and then, that they are in nothing contrary to, but 
 are altogether in hannony with, our church's standards. 
 
 I. These doctrines are the doctrines of Scripture. 
 It may give discinctness to consider universal atonement 
 B 2 
 
16 
 
 and pardon through the death of Christ, here stated as one 
 doctrine, as in truth they are, separately. 
 
 First, As to the extent of the atonement; I hold and 
 teach that Christ died for all men — that the propitiation 
 which he made for sin, was for all the sins of all mankind 
 — that those for whom he gave himself an offering and a 
 sacrifice unto God for a sweet smelling savour, were the 
 children of men without exception and without distinction. 
 And this the Scriptures teach. 
 
 It is written in Deut. xvii. 15, " Thou shalt in any wise 
 set him king over thee, whom the Lord thy God shall 
 choose ; one from among thy brethren shalt thou set king 
 over thee : thou mayest not set a stranger over thee, 
 which is not thy brother." Upon this principle God hath 
 ordained a kingdom in the hand of a mediator, the Lord 
 Jesus Christ. " Thou spakest in vision to thy Holy One, 
 and saidst, I have laid help on one that is mighty ; I have 
 exalted one chosen out of the j)eopleS* The Lord Jesus is 
 therefore set before us, first as our brother, and then as our 
 king ; and his work in our flesh — the atonement which he 
 made for sin — the offering of himself a sacrifice of a sweet 
 smelling savour unto God — the giving himself a ransom for 
 many, is first the manifestation of his meeting the law of 
 God as our brother; and is then the foundation of his 
 throne as our king; and what the scriptures teach concern- 
 ing him in both respects, equally prove the extent of the 
 atonement, as for all mankind. 
 
 As our brother — our fellow-servant — come, by his own 
 voluntary deed, under the law of God, under which we 
 were created, it Avas due from him that he should love his 
 neighbour as himself, and every man was his neighbour ; 
 therefore that work by which he expressed his love, and 
 proved it was a work for all. Certainly we know he was 
 made under the law — certainly we know that he magnified 
 
 * Psalm Ixxxix. 19. 
 
17 
 
 the law and made it honourable — certainly we know that 
 by one work he both bore its curse, and fulfilled its require- 
 ments — certainly we know that that law is love, yea, love 
 to all : and to limit the love of Christ to some from among 
 those to whom he became related, as bone of their bone, 
 and flesh of their flesh, would be to deny that the righteous 
 law of God had any fulfilntient in him. " Whosoever doeth 
 not righteousness is not of God ; neither he that loveth not 
 his brother, for this is the message (margin commandment) 
 that ye heard from the beginning, that we should love one 
 another. Not as Cain who was of that wicked one, and 
 slew his brother"* " Whosoever hateth his brother is a 
 murderer, and ye know that no murderer hath eternal 
 life abiding in him — hereby perceive we the love of God, 
 because he laid down his life for us, and we ought to lay 
 down our lives for the brethren.''^- 
 
 Again, as our king — he of whom it is Avritten, " Unto 
 me every knee shall bow," the principle of his reigning is 
 his manifested love to all. The footing upon which his 
 exaltation to the throne is placed, is that " he loved right- 
 eousness," even the righteous law of love. " Thou lovest 
 righteousness, and hatest wickedness ; therefore O (iod, 
 thy God, hath anointed thee with the oil of gladness above 
 tliy fellows. ":j: The homage that is required to this King, 
 is the homage of love ; the ground upon which it is de* 
 manded, is, that " He hath loved us and given himself for 
 us :" and the condemnation to which men are exposed, and 
 which bringeth along with it the wi'ath to come, is the re- 
 fusing to have such a one to reign over us. Therefore it 
 is clear that the work by which he hath manifested the 
 love which hath been rewarded with the throne on which 
 he sits, has been a work of love for all who are called upon 
 to obey the sceptre of his kingdom. 
 
 * 1 John iii. 10. t Ver. 15. 
 
 I Psalm xlv. 7. 
 
18 
 
 The ordination of a kingdom in the hand of a Mediator 
 — the manifestation of the Lord Jesus, first in suffering hu- 
 manity, the man of sorrows — the Lamb slain from the foun- 
 dation of the world ; and then as God's King upon Zion, 
 reigning in righteousness — all has its explanation in the re- 
 sult that the Son is to deliver up the kingdom to the 
 Father, that God may be all in all. Therefore when we 
 see first character manifested apart from power in what 
 Christ did in his state of humiliation ; and then, power act- 
 ing according to that character in his glory ; God is teach- 
 ing us truly to know himself; first to know what he is, 
 that he is love, and then, to know that he who is love is 
 God — that power belongs to Him alone to whom also be- 
 longs mercy. Thus it is the glory of God which we have 
 unveiled to us in the face of the Lord Jesus Christ — 
 hence can Jesus say of himself, " he that hath seen me 
 hath seen the Father ;" and while we are contemplating 
 in the history of the Messiah, the history of a love suffering 
 unto death for its enemies, and then taking the seat of 
 power, and on the ground that it hath so loved, beseeching 
 these its enemies to be reconciled to its sceptre, we are not 
 only seeing the award of the righteous God to him who 
 loved righteousness, but we are seeing God vindicating the 
 character of his own government, and proving that He hath 
 another claim on the hearts of his intelligent creatures than 
 that they depend upon him — even that he loves them. To 
 limit the atonement is to deny that this is the counsel of 
 God which he hath accomplished in Jesus Chi'ist ; seeing 
 that if Christ only loved some, and died for some, we have 
 no longer the Creator revealed in the Redeemer ; and we 
 can no longer say to every man, that he is to look to the 
 sufferings of Calvary if he would know the heart of Him in 
 whom he lives, and moves and has his being — and we can- 
 not say, that that which was prophesied of the forerunner 
 of the Lord, that he should say unto the cities of Judah, 
 
19 
 
 Behold your God, was fulfilled when John the Baptist said 
 of Jesus of Nazareth, '* Behold the Lamb of God, which 
 taketh away the sin of the world." 
 
 To be more particular. 
 
 In more pointedly and specifically vindicating this doc- 
 trine, of the universal extent of tlie atonement, from the 
 charge of being inconsistent with the Scriptures, seeing that 
 there is no specification, in the libel, of any portion of the 
 Word of God as opposed to it ; I would j^/-.s/ distinctly deny 
 that it is any where stated in the Scriptures, that the work 
 of Christ was only for some men. I am aware that certain 
 passages are often quoted as amounting to such a statement ; 
 these are John x, 10, 15, 27, 2S, 29, and xv, 13 — 16, Titus 
 ii. 14, Eph. V. 25. Yet it is manifest that these passages only 
 contain the assertion of a part of a wider truth, by which 
 that which they state is comprehended. It is utterly un- 
 warrantable to say, that when Christ states that he lays 
 down his life for the sheep, he denies that he has also laid 
 down his life for the many who refuse to receive him as the 
 good Shepherd, and to follow him as the sheep of his pas- 
 ture ; Or that, whilst he recognises the election of the Fa- 
 ther in the coming of those who come to him for life ; and 
 regards them as given to him, and not as drawn out of the 
 mass by any peculiar readiness in them to be attracted by 
 the love which he was manifesting to all, that therefore he 
 teaches, that there was no such love to all manifested. It is 
 unnecessary to consider the passages singly, as the principle 
 on which they are all misapplied is the same, viz. under-^ 
 standing the statement of the love manifested to some, as 
 amounting to a denial of the love manifested to the rest. 
 
 If indeed there had been no statements but those in 
 question on the subject of the work of Christ, with reference 
 to those for whom it was undertaken, it might have been 
 assumed as likely that it had no more extended reference 
 than that which was expressed ; although, even in that case, 
 
20 
 
 simple silence ^y.ould not be enough to prove that there was 
 nothing true beyond what was stated; but it must be held 
 utterly unwarrantable to use such an argument to the con- 
 tradiclion of distinct and pointed statements of the Word of 
 God. The Scriptures say that " God so loved the ivorkl 
 that he gave his only begotten Son, that whosoever believ- 
 eth in him might not perish, but have everlasting life."* 
 Nothing but a distinct statement that the world does not 
 mean the world can limit this declaration as to the object of 
 the work of Christ. 
 
 The Scriptures say, He is the propitiation " for the sins 
 of the wliole world :"\ nothing but a distinct and pointed 
 contradiction could warrant us in hesitating to receive these 
 words in their plain and obvious meaning; and even such a 
 contradiction could only have the effect of leaving us in the 
 dark as to what the truth of God was ; for no ivords could 
 more plainly say that Christ did not die for all, than these 
 say that He did. 
 
 The Scriptures say that " All we like sheep had gone 
 astray, and that the Lord laid upon him the iniquity of us 
 all. "J And we cannot hesitate to believe the all who have 
 gone asti'ay are the same all Avhose iniquities were laid on 
 Jesus. 
 
 The Scriptures say that "As by the offence of one judg- 
 ment came upon all men to condemnation, even so by the 
 righteousness of one the free gift came upon jill men unto 
 justification of life :"§ and it is manifest, that no words 
 could be more fitted to mislead us than these are, if the all 
 upon whom the judgment hath come to condemnation, be 
 not the same all upon whom the free gift hath come to jus- 
 tification of life. 
 
 The ordination of the kingdom in the hand of a Mediator 
 is announced in the second Psalm, " Yet have I set my King 
 
 * John iii. 16. + 1 John ii. 2. 
 
 \ Isaiah liii. 6. § Rom. v. 18. 
 
21 
 
 upon my Holy Hill of Zion. I will declare the decree, the 
 Lord hath said to me, thou art my son, this day have I 
 begotten thee ;"* and in Acts xiii. 32, we have this ordina- 
 tion of God announced as the Gospel, "And we declare 
 unto you glad tidings, how that the promise which was 
 made unto the fathers, God hath fulfilled the same unto us 
 their children, in that he hath raised up Jesus again ; as is 
 also written in the second Psalm, ' Thou art my Son, this 
 day have I begotten thee.' As concerning that He raised 
 him from the dead, no more to return to corruption, he 
 said on this wise, I will give you the sure mercies of 
 David,"-f- (referring to that passage, Isaiah Iv. which pro- 
 ceeds thus, " Behold I have given him for a witness to the 
 people, a leader and commander to the people.") Such 
 intimations could not be given as good news to every man, 
 were not love to every man, as we have already stated, the 
 foundation of Christ's throne. Accordingly every form in 
 which the Gospel is addressed to sinners manifests that its 
 substance is good will and love to them. 
 
 " The angel said unto them, Fear not, for, behold, I bring 
 you good tidings of great joy, which shall be to all people, 
 For unto you is born this day in the city of David a Sa- 
 viour which is Christ the Lord.":j; Thus to these shepherds, 
 spoken to just as of the family of man, the birth of Christ 
 the Lord is announced as the glad tidings of the birth of a 
 Saviour to them. 
 
 "Then Jesus said unto them. Verily, verily I say unto you, 
 Moses gave you not that bread from heaven, but my 
 Father giveth you the true bread from heaven, for the 
 bread of God is he which cometh down from heaven and 
 giveth life to the world." § Thus does Christ announce 
 himself as the bread of life given tinlo them in speaking to 
 a mixed multitude, yea, in speaking to a multitude whom 
 
 * Psalm ii. 6. f Acts xiii. 32. 
 
 J Luke ii. 10. § John vi. 32, 33. 
 
22 
 
 he Immediately afterwards reproves for their rejection of 
 him. *' But I said unto you, that ye also have seen me and 
 believe not."* Yet to them did he announce it as glad 
 tidings, ' ' I am the living bread which came down from heaven, 
 if any man eat of this bread he shall live for ever : and the 
 bread that I will give him is my Jiesh, which I will give 
 for the life of the world."f — So that in saying my Father 
 giveth you the true bread — he saith, as elsewhere to some 
 from among the many of whom it was true — '■' this is my 
 body, which was given for you : this cup is the New Tes- 
 tament in my blood shed for you."J 
 
 " Jesus answered and said unto her, If thou knewest the 
 gift of God, and who it is that saith unto thee, Give me to 
 drink, thou wouldest have asked of him, and he would have 
 given thee living water."§ Thus are we taught, that did 
 this woman know the gift of God, she would have known 
 that she had a share in it, and that the life which was in 
 Christ was in him for her ; and when she knew the gift of 
 God, and was made instrumental in bringing her country- 
 men to Jesus, thus did they express their knowledge, say- 
 ing to the woman, " Now we believe not because of thy 
 saying, but we have heard him ourselves, and know that 
 this is indeed the Christ, the Saviour of the world."|| 
 
 " If we receive the witness of men, the witness of God 
 is greater : for this is the witness of God which he hath 
 testified of his Son. He that believeth on the Son of God 
 hath the witness in himself: he that believeth not God 
 hath made him a liar ; because he believeth not the record 
 that God gave of his Son. And this is the record, that 
 God hath given to us eternal life ; and this life is in his 
 Son."1[ Here we learn, that the condition of him who 
 believes the gospel is that he says, " God hath given to 
 us eternal life ;" and that in saying us^ he means the cJiil- 
 
 * John vi. 36. \ John vi. 51. X Luke xxii. 19, 20. 
 
 h John iv. 10. II John iv. 42. It 1 John v. 9—11. 
 
23 
 
 dren of men, is manifest in this, that every child of Adam 
 Avho cannot respond to the word — who does not join him 
 and say also — God hath given us eternal life, is charge- 
 able with denying the testimony which God hath given 
 concerning his Son. And this is the picture of God 
 and men here set before us — God saying to men, I have 
 given you eternal life, and some men believing God and 
 answering, Thou hast given us eternal life, and some men 
 saying. We have no proof that God hath given vs eter- 
 nal life, and thus making God a liar. — And is it not 
 most obvious that if all believed God, all would be saying, 
 God hath given us eternal life, and therefore that in very 
 truth, God hath given, and hath declared himself to have 
 given eternal life to all. 
 
 " Moreover, brethren, I declare unto you the gospel 
 which I preached unto you. For I delivered unto you Jirst 
 of all, that which also I received, how that Christ died for 
 our sins according to the Scriptures ; and that he was 
 l)uried, and that he rose again according to the Scriptures."* 
 Here we are taught what it was that the apostle had first 
 announced to the Corinthians ; when finding them in the 
 condition of heathenism, he preached to them the gospel ; 
 and then he had told them, speaking of them and himself 
 together, as alike interested in the work of Christ, although 
 at that time thei/ knew not that interest, and he did, 
 " Christ died for our sins." It is impossible to escape the 
 conviction that their knowledge that Christ died for their 
 sins, of which he supposes the Corinthians in possession, he 
 also states them to have received from himself at his 'first 
 coming amongst them, as the good news which he brought 
 them, and that in now speaking to them when they were 
 believers, and saying Christ died for our sins, he is just 
 using the very expression, and making the very same an- 
 nunciation, which he had made when speaking to them, 
 
 * 1 Cor. XV. 1, 3. 
 
24 
 
 yet unbelievers — and that the fact that Christ died for 
 them was not inferred from the fact that they were believ- 
 ers, but was itself the fact which at his first appearance 
 among them, he had asked them to believe. 
 
 While the gospel announces a cause of joyfulness to all, 
 in the work of God in Christ, and the appointment of him 
 as the Mediator, it ever addresses to men a demand on 
 them that they meet the counsel of God in Christ, by re- 
 penting towards God and being reconciled to God. Now 
 by the footing on which this call is placed, and the induce- 
 ment to compliance with it held out, the scriptures dis- 
 tinctly teach the universality of the atonement. 
 
 " Therefore let all the house of Israel know assuredly, 
 that God hath made that same Jesus whom ye have cruci- 
 fied, both Lord and Christ : Now when they heard this, 
 they were pricked in their hearts^ and said unto Peter and 
 the rest of the apostles, Men and brethren, what shall we 
 do. Then Peter said unto them. Repent and be baptized 
 every one of you in the name of Jesus Christ, for the re- 
 mission of sins, and ye shall receive the gift of the Holy 
 Ghost ; FOR the promise is 7i?ito you and unto your children, 
 and to all that are afar off; as many as the Lord our God 
 shall call."* Thus is the Gospel promise declared to be 
 unto men who are addressed as still in unbelief; and this 
 promise made the ground upon which they are called to 
 repent. 
 
 '' Now then we are ambassadors for Christ, as though 
 God did beseech by us, we pray in Christ's stead, be ye 
 reconciled to God ; for he hath made him to be sin for us 
 who knew no sin, that we might be made the righteous- 
 ness of God in him."f ''We then as workers together 
 with him, beseech also that ye receive not the grace of God 
 in vain.":j: Here the apostle, in writing to the Corinthians, 
 introduces the general statement of the word of reconcilia- 
 
 * Acts ii. 36—39. f 2 Cor. v. 20, 21. t Ver. 1. 
 
25 
 
 tion which he was commissioned to preach. He called 
 upon men, saying, Be ye reconciled to God. He made the 
 foundation of this call an act of love on the part of God 
 towards them, as it was towards himself, saying, '^ for he 
 hath made him to be sin for us who knew no sin, that we 
 might be made the righteousness of God in him ;" and, in 
 the realization of this love, as having already come forth 
 upon them, he beseeches them that they '' receive not the 
 grace of God in vain," that is to say, himself once a rebel, 
 he comes to the other rebels with whom he had been joined 
 in league against their sovereign ; and now reconciled and 
 brought back to his allegiance, by knowing his own part 
 in a love manifested to him and them, he announces to them 
 their part in it, and calls upon them, like him, to be recon- 
 ciled. It is manifest, that the whole power of the exhor- 
 tation is lost if any of them could turn and ask what proof 
 there was that they were the objects of the deed of love upon 
 which he founded it, and that he was not in the condition 
 to tell them with certainty that they were. 
 
 As the gospel is accompanied with the call to be recon- 
 ciled to God, so is it with the admonition to share in the 
 feelings of God towards our fellow-men, and to the expres- 
 sion of these feelings in asking from God, for them, that 
 good which he hath taught us is according to his good will 
 towards them. By the manner in which this instruction is 
 conveyed to us, the Scriptures also teach the universal ex- 
 tent of the atonement. 
 
 As to sharing in the feeling of God to others, we are thus 
 taught, " Herein is love, not that we loved God, but that 
 he loved us, and sent his Son to be the propitiation for our 
 sins. Beloved, if God so loved us, we ought also to love 
 one another."* Setting before us the family of men, our- 
 selves and others — as under the love manifested by the gift 
 of Christ, as the propitiation for our sins, and expected to 
 
 * 1 John iv. 10. 
 
 c 
 
26 
 
 love each other, with the love wherewith God has thus 
 loved us all. To the same effect is also a passage already 
 quoted^ " Hereby perceive we the love of God, because he 
 laid down his life for us, and we ought to lay down our 
 lives for the brethren."* 
 
 As to praying for others, we are thus taught, " I exhort 
 therefore that first of all, supplications, prayers, interces- 
 sions, and giving of thanks, be made for all men ; for kings, 
 and for all that are in authority, that we may lead a quiet 
 and peaceable life, in all godliness and honesty. For this 
 is good and acceptable in the siglit of God our Saviour, 
 who will have all men to be saved, and to come unto the 
 knov/ledge of the truth ; for there is one God and one 
 Mediator between God and men, the man Christ Jesus ; 
 who gave himself a ransom for all to be testified in due 
 time."f Here it is manifest that we are exhorted to pray 
 for all, because that is good and acceptable in the sight of 
 God our Saviour — that it is proved to be good and accept- 
 able in the sight of God, because God will have all men to 
 be saved and come to the knowledge of the truth ; and the 
 existence of this will on the part of God, is proved by the 
 truth, that as there is one God, so there is one Mediator 
 between God and men, the man Christ Jesus, and that this 
 Mediator, in whom we see God, and in knowing whom we 
 know God, gave himself a ransom for all. So that the call 
 to pray for all rests on the willingness of God to save all, 
 as manifested by the death of Christ for all. 
 
 While the Scriptures call us to repentance towards God, 
 and would teach us to have the mind of God in us towards 
 others, by considerations which imply the univei-sality of 
 the atonement, they teach the same doctrine by the view 
 they give of the future history of men, and of the charac- 
 ter and results of that judgment which awaits them. It is 
 appointed to all men once to die, and after death the judg- 
 
 • ] Jolm -ii. 16. t 1 Tim. ii. 1—6. 
 
'27 
 
 ment : This judgment supposes resurrection from the dead 
 — it supposes some common rule or principle of judgment ; 
 and one judge having equal right and authority over all. 
 
 If we consider the first of these things — that the men 
 who are to be judged are to be raised for judgment^ and 
 inquire what the Scriptures teach on the subject of resur- 
 rection, we are taught what distinctly implies the univer- 
 sality of the atonement, and (as it is written) that "Christ 
 tasted death for every man."* — " For since by man came 
 death, by man came also the resurrection of the dead ; for 
 as in Adam all die, even so in Christ shall all be made 
 alive : but every man in his own order, Christ the first- 
 fruits, afterwards they that are Christ's at his coming. 
 Then cometh the end, when he shall have delivered up the 
 kingdom to God even the Father ; when he shall have put 
 down all rule and authority and power ; for he must reign 
 till he hath put all enemies under his feet. The last enemy 
 which shall be destroyed is death."-|- Here we learn that 
 the resurrection of the dead has come by Christ, and that 
 all the dead shall be made alive in Christ. Accordingly 
 we find, in the book of Revelation, the destruction of the 
 last enemy, death, thus recorded, — " And death and hell 
 were cast into the lake of fire ; this is the second death •"% 
 so that after the final judgment there is no record of the 
 death which came through the first Adam, and which the 
 second Adam tasted for every man, so bringing in the re- 
 surrection of the dead. 
 
 Again, as to the principle or rule of that judgment which 
 awaiteth all men, and for wliich they are to be raised, that 
 which the Scriptures teach on this subject, equally implies 
 the universality of the atonement. Paul thus describes the 
 judgment of God — "For there is no respect of persons 
 with God ; for as many as have sinned without law shall 
 also perish without law ; and as many as have sinned ia 
 
 * Heb. ii. 9. 1 1 Cor. xv. 21—26. X Rev. xx. U. 
 
 C 2 
 
28 
 
 the law, shall be judged by the law, in the day when God 
 shall judge the secrets of men by Jesus Christ, according 
 to my gospel."* One talent — his forgiving love, flowing 
 through the atonement of Christ as a goodness leading men 
 to repentance, is that for which God holds all men respon- 
 sible, and according as it hath or has not led them to re- 
 pentance, shall they be judged. Under the darkest heathen- 
 ism with which man hath ever enveloped himself, the 
 charge of God against his ungodliness is, " Despisest thou 
 the riches of my goodness, and forbearance, and long-suffer- 
 ing, not knowing that the goodness of God leadeth thee to 
 repentance, but, after thy hardness and impenitent heart, 
 treasurest up unto thyself wrath against the day of wrath, 
 and revelation of the righteous judgment of God."f And 
 in these last times, and this dispensation of the Spirit, the 
 " scoffers, walking after their own lusts, and saying, where 
 is the promise of his coming,":}: are herein condemned of 
 the Lord, in that they understand not that the " Lord is 
 not slack concerning his promise as some men count slack- 
 ness, but is long-suffering to us-ward, not willing that any 
 should perish, but that all should come to repentance ; nei- 
 ther account that the long-suffering of our God is salva- 
 tio}i."§ This one grace — one goodness, giving opportunity 
 to return to God, revealed with different measures of light, 
 in that God hath never left himself without a witness, is 
 the fruit of the atonement made once for all, and therefore, 
 saith the Apostle, " God will judge the secrets of men by 
 Jesus Christ, according to my Gospel." No doubt that is 
 a far higher light, for which he is responsible, to whom it 
 is preached that Christ is risen, and hath received the pro- 
 mise of the Father, and is soon coming for judgment, than 
 that for which he is responsible, who, in his condition of 
 rebellion, has God's forgiving love announced to him, and 
 
 * Rom. ii. 11, 12, 16. f Rom. ii. 4, 5. 
 
 t 2 Pet. iii. 4. ^ 2 Pet. iii. 9. 
 
29 
 
 God's call to repentance addressed to him by the rain tVoui 
 heaven, and the fruitful seasons ; but of the least manifes- 
 tation of that goodness which affords space for return to 
 God, the atonement is the great channel, and the only ex- 
 planation, consistent with the glory of the holiness and 
 righteousness of God. 
 
 And as to His right to judge, who is revealed as the judge, 
 the universality of the atonement is taught by the statements 
 of Scripture on this subject also ; inasmuch as the bond 
 which connects Christ with all mankind, is given as the 
 reason why he is appointed judge of all. " For the Father 
 judges no man, but hath committed all judgment unto the 
 Son. He hath given him authority to execute judgment 
 also, because he is the Son of man."* In the 19th chapter 
 of Luke, our Lord thus speaks of his going to receive a king- 
 dom, "A certain nobleman went unto a flir country to receive 
 a kingdom to himself and to return." In Revelation oth 
 chap, we see him, as in the far country, receiving the king- 
 dom, thus described, "And I looked, and, lo, in the midst of 
 the throne and of the four beasts, and in the midst of the 
 elders, stood a lamb as it had been slain, having seven 
 horns and seven eyes, which are the seven Spirits of God 
 sent forth into all the earth. And he came and took the 
 book out of the right hand of him that sat upon the throne." 
 We have thus his receiving the book of the inheritance, con- 
 nected with his character as the Lamb that had been slain. 
 And when he returns and calls for his enemies that they 
 may be slain before him, we have his right over them de- 
 clared, and the refusal to acknowledge his right, represented 
 as the just ground of their judgment. We cannot thus see 
 Christ reigning and judging as the Son of man, receiving the 
 inheritance as the Lamb that had been slain, and at the same 
 time punishing sin as rebellion against his rightful authority, 
 
 * John V. 22, 27. 
 
30 
 
 without understanding that we are taught by these thing?, 
 that " he gave himself a ransom for all," and that, accord- 
 ing as it is written, those who deny his Lordship over them, 
 " Deny the Lord that bought them."* 
 
 But the counsel of God revealed to us in his word, con- 
 tains a farther discovery besides that of his present grace 
 to men, and the j udgment that awaits them ; in that it 
 carries us back from the contemplation of the distinction 
 that holds among men, between those who receiving the 
 grace of God in vain, are heirs of damnation, and have 
 awaiting them the wrath to come; and those who, re- 
 ceiving the grace of God into believing hearts, are heirs of 
 glory, and partakers in the kingdom that is to be revealed, 
 to an electing purpose in God, which hath been accom- 
 plished in that work of the Father, whereby they have 
 been made willing to receive the Son to reign in their 
 hearts. Now, what the scriptures state on the subject of 
 Election, distinctly teaches also the universal extent of the 
 atonement. Thus it is written, " Elect according to the 
 foreknowledge of God the Father, through sanctification of 
 the Spirit unto obedience and sprinkling of the blood of 
 Jesus Christ."t By which words we are made to know 
 that the thing to which the Elect are chosen, in respect of 
 Christ, and by which they are marked and distinguished 
 from the non-elect, is the obedience and sprinJcling of His 
 blood (which is the same with the purging the conscience 
 from dead works, Heb. ix. 14), and not the having that 
 blood shed for them. In like manner it is written^ " For 
 whom he did foreknow, he also did predestinate to be con- 
 formed to the image of His Son.":}; Not to the having the 
 blood of his Son shed for the remission of their sins, which 
 is no where said to be distinctive of them ; and which, had 
 it been distinctive, we would have expected to find enu- 
 
 • 2 Ptt. ii. 1. + 1 Pet. I. 2. t Rom. viii. 29. 
 
31 
 
 mevatecl among the links of the chain, by which God'3 
 foreknowledge of them is connected with their ultimate 
 glory. The Elect are also thus addressed, " Ye are a 
 cliosen generation, a royal priesthood, an holy nation, a 
 peculiar people, that ye should shew forth the praises of Him 
 
 WHO HATH CALLED YOU OUT OF DARKNESS INTO HIS MAR- 
 VELLOUS LIGHT."* The light into which they were called 
 was the light of the sun of righteousness ; the praises 
 (margin, virtues) of God which they were to show forth, 
 were his glory in the face of Jesus Christ : that light of 
 the sun of righteousness — that glory of God in the face of 
 Jesus Christ, was altogether independent of their being 
 brought to know it — it was the manifested grace to all men 
 — IN their being brought to know it, was their election sliewn. 
 On these grounds, therefore, do I hold the doctrine of 
 universal atonement to be the doctrine of scripture, viz. 
 That there is not one word pointedly or distinctly limiting 
 the atonement — that there are many expressions distinctly 
 averring that the work of Christ has been for all men — that 
 the appointing him King of Zion, and ordaining a media- 
 torial kingdom in his hand, are announced as good news to 
 all men — that the various forms in which this gospel of the 
 kingdom is preached, contain internal evidence that Christ 
 died for all — that the footing on which the call to repent- 
 ance is addressed to sinners, is the manifested love of God 
 in Christ to them — that the ground upon which the obliga- 
 tion to love our brethren is put, is the love of God in 
 Christ, and the call to prayer for them is founded on 
 Christ's havinjT siven himself a ransom for all — that the 
 judgment to come both in respect of a resurrection of men 
 for judgment, of the principle of the judgment, and of his 
 title to judge, befoi*e whose judgment-seat all must stand — 
 teach the same doctrine — and finally, that it is implied in 
 the statements of the scripture on the subject of election. 
 
 . 1 Pet. ii. 9. 
 
32 
 
 Second. The doctrine of universal pardon through the 
 death of Christ. 
 
 And now I come to that part of the subject, on which I 
 am most liable to misapprehension, and on which there has 
 been most misrepresentation. On a subject of such vast 
 importance, it were an awful evil to divert men's attention 
 from the contemplation of substantial truth to mere verbal 
 controversy ; and with the knowledge that there are some 
 among those who hesitate to adopt this form of expression, 
 who do substantially hold that which is intended to be 
 conveyed by it, I have found it a great relief from the fear 
 that the opposition awakened had been produced by a 
 word, to see that all the books published on the subject 
 proceed on the admission, that the whole question resolves 
 itself into the question of the extent of the atonement. 
 
 The pardon of sin may be understood to mean either an 
 act of indemnity to the sinner, giving him security from 
 all consequences of having sinned against God, irrespec- 
 tive of any condition as to moral character; or as the act 
 of God in receiving back to the bosom of his love the re- 
 turning sinner; or thirdly, as the removing the judicial 
 barrier which guilt interposes between the sinner and Cod ; 
 so making the fact of being a sinner no hinderance to his 
 coming to God, now, as to a reconciled Father. 
 
 In the first of these senses, the word has been generally 
 used in the books that have been written to disprove the 
 doctrine of universal pardon ; and so understanding the 
 term, it has not been difficult to make out that universal 
 pardon is identical with universal salvation ; and also that 
 it confounds all moral distinctions as existing in the mind 
 of God, and makes the sceptre of his kingdom no longer a 
 sceptre of righteousness. But such a pardon is altogether 
 a fiction of the mind's own — it is no where recognised in 
 the scriptures as having any existence. Not only is it not 
 the portion of all, but in fact it is not the portion of any : 
 
33 
 
 to neither unbeliever nor believer is any immunity from 
 future wrath secured, apart from his being prepared for 
 being found of God in peace, at that day, in which he 
 shall judge the world in righteousness by Jesus Christ. To 
 hold otherwise is distinct antinomianism, and makes the 
 atonement something to take those for whom it has been 
 made out of the judgment of God ; and not, as it really is, 
 something to prepare them for that judgment, by bringing 
 them into the condition in which they can say, " We may 
 have boldness in the day of judgment, because as he is, so 
 are we in this world." I need scarcely add, therefore, 
 that in such a sense as this, I do ?wt hold the doctrine 
 of' universal pardon ; and that if this be the sense attached 
 to the words in the major proposition of the libel, I may 
 admit such a doctrine to be a relevant foundation for a 
 charge, inferring penalties, but deny that it can in any way 
 affect me. 
 
 Again, understanding pardon, as the act of God in re- 
 ceiving back to the bosom of his love the returning sinner 
 — so understood, it is from the very nature of the thing, 
 limited to the sinners who do return — the prodigal, still 
 remaining in the far country, cannot possibly be received 
 into the father's house. In this sense, pardon is very 
 generally employed in the Scriptures, and is expressive, 
 not of one act of God in reference to the sinner on his first 
 believing in the love of God, but of the continual acting of 
 God towards the sinner, living in a condition of intercourse 
 and communion with God, and so is it the object of prayer 
 to the believer continually, and to the last hour of his life in 
 the fleshjwhatever may have been his attainments in holiness, 
 or conformity to the mind of God. It is in this sense that in 
 the Psalms, which have been given us as the language of 
 the spirit of adoption in the children of God, while still 
 dwelling in a body of sin and death, the word is constant- 
 ly used ; and indeed the prayer for it implies more than 
 
34 
 
 simply, that God would receive us to near communion with 
 himself, being better explained by the words that he would 
 take us unto communion with himself; the thing entreated 
 for being, an outputting of his divine power in separating 
 between us and our sin, as a real thing ; and in raising us 
 out of ourselves, to dwell in heavenly places in Christ 
 Jesus, our living head. — Thus the Psalmist prays, " Have 
 mercy upon me, O God, according to thy loving kind- 
 ness ; according to the multitude of thy tender mercies, 
 blot out ray transgressions." And, *' Wash me throughly 
 from mine iniquities, and cleanse me fi'om my sins." — 
 Again, " Hide thy face from my sins, and blot out all mine 
 iniquities." — And " Create in me a clean heart, O God, 
 and I'enew a right spirit within me ; cast me not away 
 from thy presence, and take not thy Holy Spirit from me, 
 restore unto me the joy of thy salvation, and uphold me 
 Avith thy free spirit." Here it is manifest, that it is not re- 
 mission of sin, as the removal of a judicial sentence, nor 
 adoption into the family of God, as the pi'ayer of one not 
 yet knowing himself to be the object of the love of God, 
 that is entreated — but that these are the prayers of one 
 knowing God as his God, and having confidence in the 
 present good will of God towards him, to give him good 
 gifts, and so imboldened to ask of the Holy One that he 
 would make him partaker in his holiness, and dwell in him 
 by his Spirit — thus might such be — thus were such — the 
 prayers of the Lord Jesus in the days of his flesh, while, 
 notwithstanding of his having humbled himself to dwell in 
 our nature, and to be made in the likeness of sinful flesh, 
 he not the less continued to be the well-beloved of the 
 Father, as he was the Holy One of God. Of course, in 
 this second sense, I do not hold pardon to be universal, in- 
 asmuch as I do not hold that all have repented and re- 
 turned to the Lord; and in so saying,! meet the many quota- 
 tions which have been brought from the Scriptures to prove 
 
35 
 
 that pardon is limited to those who believe, and to those 
 who repent. If, therefore, this be the meaning of pardon 
 as spoken of in the libel, I admit that to hold such a par- 
 don was universal, would be a relevant ground of charge, 
 as being contrary to the word of God ; but I deny that 
 this admission, any more than the former, in any way af- 
 fects me. 
 
 The third sense of the expression pardon, enumerated 
 above, viz. That it is an act of God, referring to a sinner, 
 by which he declares his having sinned, to be no longer 
 any barrier to his returning to the enjoyment of the light 
 of God's love and favour ; making the consciousness of 
 guilt to be no longer a just cause of fear in seeking the 
 face of God ; j'ea, giving the assurance that it is not only a 
 righteous thing in God to receive back into favour, not 
 taking into account the sin justly chargeable against him ; 
 but even, so to speak, to help him back, and by his own 
 Spirit to lift him up into the light of his own love, and en- 
 joyment of his ©wn holiness. I?i this sense I do hold — and 
 in this sense I teach, the doctrine of universal pardon, 
 through the death of Christ. For such a pardon I believe 
 the Scriptures to reveal as extended to all — as the result of 
 the atoning sacrifice of Christ for all — as the fruit of his 
 propitiation for the sins of the world — as the condition in 
 which God's accepting the sacrifice of Christ for mankind, 
 has placed the children of men : and if it be this doctrine 
 that the Libel designates as " universal pardon through the 
 death of Christ," I deny the relevancy of the libel in re- 
 spect of it, with reference to the Scriptures, holding it to be 
 altogether beyond controversy that this is the doctrine of 
 the word of God. 
 
 The character of God as the fountain of life is so strange 
 and ununderstood a matter to the natural heart, which has 
 never so known him, but has ever had acquaintance only 
 with the broken cisterns which hold no water, that a par- 
 
36 
 
 don, thus explained, seems to be a much less valuable boon 
 than our enunciation of it as the pearl of great price — that, 
 in the knowledge of which, the soul feels itself possessed 
 of all it can desire, would intimate : and it is difficult to 
 get people, even intellectually, to conceive that this is any 
 thing else than the Arminian doctrine of God's readiness to 
 forgive and pardon all, on condition of their repenting and 
 believing. In truth, however, no two doctrines can be 
 more widely different. Arminianism is the sanctifying 
 with the name of religion pure self-righteousness. After a 
 man is supposed to have repented and believed, on that 
 system, he is only then in that condition of right to come to 
 God with confidence, in which, according to the true doc- 
 trine of the Scriptures, he was placed by the sacrifice of 
 Christ, as a propitiation for his sins ; and as long as re- 
 penting and believing occupy in men's minds this place of 
 preliminary requisites, in order to having title to approach 
 God with boldness, of confidence in his fatherly love to us, 
 and free acceptance of us, it makes little difference whether 
 we professedly hold the system known by the name of 
 Arminianism, or attempt to separate between ourselves and 
 it by limiting the atonement, and by holding strictly that 
 the faith and the repentance are the gifts of God. 
 
 As I am simply desirous to be distinctly understood, and 
 wish for no indulgence which may arise from misappre- 
 hension, I am anxious that the free and unconditional 
 character of the pardon which I believe and preach, may 
 be apprehended, and this m.ay be the better secured by my 
 stating, in what respect I conceive the believer and the 
 unbeliever to be the same, and in what respect in different 
 situations in regard to this pardon. 
 
 They are, in the same situation, in that the right and 
 title which they have to approach God with confidence, and 
 put trust in him for things accoi'ding to his will, is the 
 same — even the place which he has given them, in giving 
 
37 
 
 them Christ to be their living head — setting him forth as 
 a " Witness, a Leader, a Commander to the people," " ex- 
 alted a Prince and a Saviour to grant repentance and re- 
 mission of sins ;" having led their captivity captive, and re- 
 ceived gifts for the rebellious, that God the Lord might 
 dwell among them." Having repented — one particular in 
 which they differ — has not conferred the right, for it has 
 been but taking advantage of the right — my title to return 
 to God, is not in the fact that I do return, but my return- 
 ing is my availing myself of a title to return antecedently 
 conferred by God, in the exercise of his free love. Again, 
 believing — the other particular in which they differ — has 
 not conferred the right in question, seeing that believing is 
 nothing more or less than receiving as true God's testimony 
 on the subject of that right ; and holding it as a fact, be- 
 cause God hath said it, " that God hath given to us eternal 
 life, and that this life is in his Son." My believing creates 
 nothing — by believing I only receive what God has al- 
 ready given, light into my understanding and love into my 
 heart — God himself to dwell in me by his Spirit who is 
 the Spirit of Christ, and who is truth. 
 
 Believers and unbelievers are on the other hand in dif- 
 ferent situations, in respect of the pardon, in that believers 
 are drinking of the fountain of life, of which pardon is the 
 opening, while unbelievers are receiving no life whatever 
 from it, but are as if it had been yet sealed This is a pre- 
 sent difference ; but inasmuch as God hath appointed a day 
 in which he shall judge the world in righteousness, and in- 
 asmuch as the pardon extended to men has been intended 
 to prepare men for being found of God in peace on that 
 day, by reconciling them to God, and so making them 
 righteous, there is this awful and solemn difference between 
 believers and unbelievers, as to pardon, in respect of their 
 prospects for the future, that, while to the former, the for- 
 giveness that hath been extended to them, has been the 
 
38 
 
 means of leading them back to God, and so saving them 
 from the wrath to come, and giving them an inheritance 
 among them that are sanctified by faith that is in Christ — 
 to the latter, the same pardon is the ground of condemna- 
 tion, and is that precious talent committed to them of the 
 Lord, for their folding up of which in a napkin, and failing 
 to cultivate it for the fruits of righteousness, they shall, if 
 they abide in unbelief, have their place assigned them in 
 the lake which burneth with fire and brimstone, which is 
 the second death. 
 
 Distinctions; which successively arising heresies make it 
 important to mark, are rather implied than expressed in 
 the record of truth, of which all heresy is the perversion — 
 it is, therefore, by the study of such subjects as the char- 
 acter of God as a fountain of life — the nature of repentance, 
 as an actual transition from the condition of not giving God 
 glory, to the condition of glorifying and enjoying him — of 
 the nature of a salvation by faith, as a salvation by the 
 knowledge of God — of the nature of righteousness, as an 
 intelligent sympathy and oneness with the moral mind of 
 God, and delight in his will — of the nature of obedience, 
 whether of feeling, thought, word, or action, as the free 
 working of a mind whose will is the same with the will of 
 God, and which obeys with the same feeling with which 
 God commands, truly testifying by its obedience that its 
 judgment is, " good is the will of the Lord " — of the na- 
 ture of the propitiation for sin, as a manifestation of God's 
 character in respect of sin, not for the purpose of making 
 it possible for sinners to be taken out of his righteous judg- 
 ment, but for the purpose of preparing them for judgment, 
 by causing them to share in his estimate of sin, and so pre- 
 paring them for being delivered from wrath in his right- 
 eousness — it is by the study of such subjects as these, that 
 we shall come to feel that not one, or many passages, only, 
 of the word of God, contain the doctrine on the subject of 
 
39 
 
 pardon now held, hut that it is embodied in the whole of' 
 God's revelatio7i of himself to man — yea, is implied in all his 
 present dealing with the children of men, whether in what 
 is called the department of providence, or the department 
 of grace ; and is the explanation of his present forbearance, 
 and the form of that goodness which is leading to repent- 
 ance ; as it will be the foundation of his future judgment, 
 and the justification of his righteousness, in the outpouring 
 of the wrath that is to come. 
 
 But to consider the subject with more special reference 
 to particular statements of the Word of God, I quote these 
 following : — 
 
 It is prophesied with reference to the first coming of the 
 Messiah, " Seventy weeks are determined upon thy people, 
 and upon thy holy city, to finish the transgression, and to 
 make an end of sins, and to make reconciliation for ini- 
 quity, and to bring in everlasting righteousness, and to seal 
 up the vision and prophecy, and to anoint the most holy."* 
 
 If this be the annunciation of any less work, with refer- 
 ence to our sin, than that which I have been stating as 
 universal pardon, I do not know what distinct conception 
 can be attached to the expressions — " finishing transgres- 
 sion, making an end of sins, and making reconciliation for 
 iniquity." As an actual thing, sin hath not been put away ; 
 therefore, unless put away as a thing imputed, it hath been 
 put away in no sense at all. 
 
 The Spirit also, speaking in prophecy, says, " Comfort 
 ye, comfort ye my people, saith your God. Speak ye com- 
 fortably to Jerusalem, and cry unto her, that her warfare 
 is accomplished, that her iniquity is pardoned, for she hath 
 received of the Lord's hand double for all her sins."t This 
 is connected with the work of Christ, on his first coming, 
 by the words which follow : " The voice of him that crieth 
 
 * Daniel ix. 2i. f Is. xl. 1, 2. 
 
 D 2 
 
40 
 
 in the wilderness, prepare ye the way of the Lord."* And 
 again — " Oh thou that bringest good tidings to Zion,f get 
 thee up into the high mountain : Oh thou that bringest 
 good tidings to Jerusalem, lift up thy voice with strength ; 
 lift it up, be not afraid, say unto the cities of Judah, Be- 
 hold your God.":]: Which prophecy was fulfilled, when 
 John the Baptist seeth Jesus coming unto him, and saith, 
 " Behold the Lamb of God which taketh away the sin of 
 the world." Thus are the words — •' Cry unto her that her 
 iniquity is pardoned," and the words " behold your God," 
 combined in the fulfilment — behold the " Lamb of God 
 which taketh away the sin of the world." 
 
 In the Epistle to the Hebrews, which is peculiarly occu- 
 pied with the priestly offi-ce of Christ, it is written — " Who 
 being the brightness of his glory, and the express image of 
 his person, and upholding all things by the word of his 
 power, when he had, by himself, purged aiir sins, sat down 
 on the right hand of the Majesty on high."g — and again, 
 " For Christ is not entered into the holy places made with 
 hands, which are the figures of the true, but into heaven 
 itself, now to appear in the presence of God for us — nor 
 yet that he should offer himself often, as the High Priest 
 entereth into the holy place every year, with blood of 
 others, for then must he often have suffered since the 
 foundation of the world — but now once, in the end of the 
 world, hath he appeared to put away sin by the sacrifice 
 of himself. And as it is appointed unto men once to die, 
 but after this the judgment — so Christ was once offered to 
 bear the sins of many, and unto them that look for him 
 shall he appear the second time without sin unto salvation."|| 
 — These expressions, "purged our sins" — " piit anoy sin" 
 — distinctly teach the doctrine which lam now advocating ; 
 and when the Apostle passes from the contemplation of the 
 
 * Isa. xl. 3. t Marginal reading. \ Ver. 9. 
 
 § Heb. i. 3. II Heb. ix. 21. 
 
41 
 
 fact that it is appointed unto men once to die^ and after this 
 the judgment, to Christ's having offered himself to bear the 
 sins of many, limiting the goodness of the news contained 
 in his second coming to those ^^ who look for him " — he is 
 obviously proceeding upon the same principle of present par- 
 don to all through the death of Christ, and future judgment 
 ■with reference to that pardon, which has been held above. 
 But I most specially crave attention to the argument held 
 upon the subject of sacrifices for sin, and remission of sin, 
 in the 10th chapter of the same epistle to the Hebrews. — The 
 apostle there argues, that the sacrifices offered year by year 
 continually, could not make perfect as pertaining to the con- 
 science ; that it could not relieve from the sense of judicial 
 condemnation ; that this they could not do, because it was 
 impossible that the blood of bulls and of goats should take 
 away sin : and therefore that in token of their inability to 
 accomplish this, and of their being but the shadow of a good 
 thing which was to come, they were repeated from year to 
 year ; but that what the shadow could not accomplish the 
 substance did; that sin was put away by the one offering of 
 Christ ; and that, because there was remission of sins, there- 
 fore there was no more sacrifice, " Now where i*emission of 
 these is, there is no more offering for sin."* And that by 
 remission of sin, as a thing which he had proved, and by the 
 consideration of which he exhorts them to draw near to 
 God — he means just that access to God through Christ 
 which has been described above ; as the pardon that em- 
 braces, and is upon all, is manifest from the conclusion of 
 his reasoning, " Having therefore, brethren, boldness to 
 enter into the holiest by the blood of Jesus — by a new and 
 living way which he hath consecrated for us, through the 
 veil, that is to say his flesh ; and having an high priest over 
 the house of God, let us draw near with a true heart and 
 in full assurance of faith, having our hearts sprinkled from 
 
 * Heb. X. 18. 
 
 D 3 
 
42 
 
 an evil conscience, and our bodies washed with pure 
 water."* 
 
 The following passage in the Epistle to the Ephesians 
 teaches the same view of the salvation that is through Christ. 
 " For he is our peace who hath made both one, and hath 
 broken down the middle wall of partition, having abolished 
 in his flesh the enmity even the law of commandments con- 
 tained in ordinances, for to make in himself of twain one 
 new man so making peace ; and that he might reconcile 
 both unto God in one body, by the Cross, having slain the 
 enmity thereby ; and came and preached peace to you 
 which were afar off, and to them that were nigh ; for 
 through him we both have access by one Spirit unto the 
 Father."-]- The peace here represented as being made by 
 Christ through his cross, is explained as our having access 
 through him by one Spirit unto the Father — to preach this 
 peace to men, therefore, is to declare to them that they have 
 access through Christ, by the Holy Ghost, unto God the 
 Father — this is the same with announcing to them that they 
 have access into the holiest by the blood of Jesus, by a new 
 and living way ; and, in both forms of cxpi'ession, that is de- 
 clared which I have stated as the pardon which I preach, 
 viz. that it is an act of God, referring to a sinner, by which 
 he declares his having sinned to be no longer any barrier to 
 his returning to the enjoyment of the light of God's love 
 and favour ; making the consciousness of guilt no longer a 
 just cause of fear in seeking the face of God — yea, giving 
 the assurance that it is not only a righteous thing in God to 
 receive back into favour, not taking into account the sin 
 justly chargeable against him, but even, so to speak, to help 
 him back, and by his own spirit to lift him up into the light 
 of his own love, and enjoyment of his own holiness. 
 
 With this accords the account given of the ministry of re- 
 conciliation by the apostle, writing to the Corinthian Church, 
 
 * Heb. X. 19. t Eph. ii. 14. 
 
43 
 
 " that God was in Christ, reconciling the world unto him- 
 self, not imputing their trespasses unto them."* And in 
 this have we the true conception given us of the character 
 of our present condition^ as not under the law, but under 
 grace — that God accounts of Christ as the head and repre- 
 sentative of the children of men, that he has given him power 
 over all flesh, and fitted him as a fountain of life to all flesh 
 — that to the end that they may have space for receiving 
 this life, their sin not imputed to them, nor their personal 
 guilt accounted of, while the day of grace lasts ; at the same 
 time that it is the purpose of God to bring them to account for 
 their sliare in this grace, which he hath caused to pass upon 
 them ; condemning them, or acknowledging them, according 
 as they have, or have not received the grace of God in vain. 
 
 I might proceed to quote passages in which the gospel is 
 announced as glad tidings, and the effect of believing it set 
 forth as being iminediate peace and joy ; to show, from the 
 consideration of the circumstances in which that message 
 finds men, that it could not have furnished a reasonable 
 ground for such feelings, did it not reveal to them the remis- 
 sion of their sins ; and, to the same effect, I might also quote 
 the passages in which believers are addressed as knowing 
 that they have the forgiveness of their sins in Christ, which 
 knowledge they could only have had because the apostles in 
 first coming amongst them had preached to them, through 
 Christ, the forgiveness of sins — But if once the principle, on 
 which such passages are evidence in this matter, be recog- 
 nised, viz. that faith being the belief of the testimony of 
 God, can contain no cause of rejoicing beyond the limit of 
 the testimony itself, it will be felt unnecessary to quote par- 
 ticular passages, seeing that, upon this ground, almost every 
 word addressed to the primitive churches might be found- 
 ed on. 
 
 This then is my answer on the subject of universal pardon, 
 
 * 2 Cor. r. 19. 
 
44 
 
 with reference to the relevancy of the libel ; pardon, in the 
 sense in which its universality has been held to lead to 
 licentiousness, viz. immunity from the consequences of sin 
 without reference to moral character, I neither hold as to 
 some, or as to all ; believing that there is no such thing 
 under the government of a righteous God — pardon, as God's 
 act in the Spirit, through Christ, of taking us up into fellow- 
 ship and communion with himself, and raising us up out of 
 the deep pit and miry clay of our sinful flesh, I hold as 
 limited to the elect of God, who, through the faith of God's 
 promises, are partakers of the divine nature, escaping the 
 corruption that is in the world through lust — and the pardon, 
 Avhich is thus limited to them, is ever flowing to them, as 
 the answer of their earnest cry and prayer — God's holy 
 relief vouchsafed to the poor and needy, who are confessing 
 their sins, and hungering and thirsting after righteousness — 
 pardon, as the removal of the barrier in the way of our com- 
 ing to God, which arises from personal guilt, and as the pro- 
 vision of actual strength, in the Spirit, to come to God, I 
 hold to be thegift of God to all — in as much as it is contained 
 in the gift of Christ ; and is the justification of the statement 
 that God has given to all eternal life in him. If, in the 
 libel, either of the first senses of the expression pardon be 
 intended, I hold not the doctrine stated, and would admit 
 the relevancy of the major proposition — but deny the truth 
 of the minor as connecting me with such a charge. — If the 
 third sense of the word, now explained, be that in which 
 it is used, then I de7iy the relevancy of the charge, seeing 
 that in that sefise universal pardon through the death of 
 Christ is the revealed truth of God. 
 
 3. The doctrine that assurance is of the Essence of Faith, 
 and necessary to salvation, is also declared in the libel, to 
 be contrary to the Holy Scriptures. 
 
 On this subject much misconception has arisen, from the 
 loose and inaccurate use of terms — Faith being the belief of 
 
45 
 
 God's testimony, assurance of faith should properly mean the 
 confidence in its reality, with which the t/img testified is 
 contemplated ; and this is the Scripture use of the word — at 
 the same time, it is likely, and may be assumed, that the 
 expression is used, in the libel, in the sense in which it is 
 usually employed in theological writings — In these, it is 
 rather the feeling oPpersonal interest in the thing believed, 
 than of the reality of the thing itself, that is intended to be 
 expressed. At the same time, seeing that the words of God 
 are spoken to us personally, and intended to be received as 
 life to ourselves individually/, there is not much reason to 
 complain of this liberty taken with the expression, " Assur- 
 ance of Faith." So long as men holding a limited atone- 
 ment, held also that assui'ance was of the essence of faith, 
 and so required that the love of God in Christ should be felt 
 as personal love, in the mind's apprehension of it, though not 
 held to be personal in the record — and so long as faith was 
 thus made to embrace more than the word reveals, there was 
 a risk of very serious error, and a door opened for a very 
 insidious form of self-righteousness, under the name of what 
 was called the appropriating act of faith — but when it is 
 imderstood that faith needs not to change any thing, but 
 may, taking things as they are, say, ?«?/ Lord and ?/?y God — 
 so long as it is understood, that the spirit of adoption is the 
 spirit of faith in a revealed fatherly love, then there is no 
 evil in associating the word faith with those feelings of pei- 
 sonal delight in the Lord, and confidence towards God, 
 which are inseparable from it. And on this subject I hold 
 and teach, that in believing the gospel, there is necessarily/ 
 present in the mind, the certainty that the person believing 
 is the object of God's love manifested to him in the gift of 
 Christ — the certainty that he has remission of his sins, the 
 gift of the Spirit, and all things pertaining to life and to god- 
 liness, bestowed on him, by the free grace of God; so that 
 he feels himself debtor to God for the gift of eternal life; 
 
46 
 
 and this I hold to be so of the essence of faith, that is to 
 say, so necessarily implied in the existence of true faith, 
 that no person can be regarded as in the belief of God's 
 testimony who is not conscious to it. 
 
 It is manifest, that no one can consistently hold, that 
 God has given to every man, in Jesus Christ, all things 
 pertaining to life and godliness, and at the same time not 
 hold the doctrine of the assurance of faith as now stated. 
 In this sense, therefore, I admit that if it be a relevant 
 charge to infer penalties, to hold the doctrine, that as- 
 surance is of the essence of faith, and necessary to salvation, 
 then does there lie a just charge against me — but I do not 
 admit, on the contrary, I distinctly deny, that the doctrine 
 of assurance of faith, 7ww stated, is inconsistent with the 
 truth of God. 
 
 I feel more difficulty in arguing this point from the 
 Scriptures than either of the others, because the Scriptures 
 everywhere assume that to believe God's expressed love, and 
 to be assured of it, are the same thing ; indeed it would ap- 
 I^ear a very strange addition to any authoritative declaration 
 of God, to say, that it was not only to be believed, but that 
 we must be certain it is true. I say this, because I have 
 heard it asked how it should be the case that the Scriptures 
 say so little on the subject of assurance, if it be a matter of 
 so much importance. As I understand the record, there 
 is a demand for assurance every time it is said, Thus saith 
 the Lord — but it has naturally arisen from the limitation of 
 the atonement, that, those holding that doctrine, should ap- 
 pear to themselves entitled to distinguish between the cer- 
 tainty of the truth of what God says, and the assurance of 
 his love to themselves personally. — On their views they 
 were so entitled. Those, likewise, who admitting the ex- 
 tent of the atonement, saw not its results, as placing all 
 men under grace, and including them in the same forgive- 
 ness, were, upon another ground, led to make the same se- 
 
47 
 
 paration ; seeing that on their system, no one is entitled to 
 rejoice directly in the revealed love of God, but is ever 
 kept at a distance by the inquiry whether he lias, indeed, 
 savingly complied with the conditions required of him. 
 But, though on the one system, the denying that the atone- 
 ment has been for all, and on the other system the denying 
 that the atonement has accomplished remission of sins for 
 all, have led to separating between the certainty of a truth 
 of God's word, and the certainty of our own personal in- 
 terest in his love, it is manifest, that where neither of these 
 errors is held, but the true character of the atonement as to 
 its extent and its meaning, is recognised, there can be no in- 
 dulgence extended to any uncertainty in the individual, as 
 to his personal interest in all the promises of God, revealed 
 to be believed ; nor can the darkness, or deadness, or want 
 of enjoyment in God, of any one within heai'ing of the 
 sound of the gospel, be ascribed to any other cause than 
 the direct disbelief of that which the mouth of the Lord 
 hath spoken. It is obvious, therefore, that with the views 
 of the work of God in Christ, above stated, I must ever 
 seek to make my hearers feel themselves placed between 
 the alternatives of, on the one hand, believing God, and re- 
 joicing in his love, as that of a reconciled Father in Christ; 
 or, on the other, remaining uncertain of God's love to them, 
 through making God a liar — so that I can never allow any 
 place to the distinction — " I do not doubt God, I only 
 doubt myself" or any similar expression, by which people 
 have lined out for themselves a middle space between 
 dwelling in the light of God's love, and underlying the 
 condemnation of rejecting God's truth. — That iynagitiai't/ 
 middle space is, alas, but too fearfully crowded with the 
 multitudes of pei'ishing sinners, who are slumbering in the 
 fancied security of their lowly estimate of themselves, and 
 saying peace, peace, to their own souls, on the strange 
 ground, that they are not s>p presumptuous as to think that 
 they have a certain foundation for peace. 
 
48 
 
 As the doctrine which I hold on the subject of assurance 
 of faith, so necessmily arises out of the other two doctrines, 
 which I have ah-eady vindicated from the charge of being 
 contrary to the Holy Scriptures ; and as any one who will be 
 satisfied with that vindication will not feel any need of ad- 
 tional quotations here ; and as any one not satisfied with it, 
 can only make an exception in favour of this doctrine of 
 assurance, on ground which I would not take, and do not 
 think to the glory of God, (I refer to what is so often said, 
 that Christ is freely offered, that it is kept secret for whom 
 he died ; but that the freeness of the offer is a sufficient 
 foundation for an appropriating act of faith in us,) not de- 
 siring, I say, the admission of the doctrine of assurance on 
 any such ground, and wishing rather it should appear, as 
 is the truth, to stand or fall with the doctrines now stated 
 on the subject of atonement and remission of sins, I would 
 close this part of my answer to the libel, with a few words 
 to prevent misconception, on a subject, often confounded 
 with that of assurance of faith, but nevertheless quite dis- 
 tinct from it. 
 
 The subject to which I refer, is the assurance of being 
 in a state of salvation ; an assurance having reference to 
 the distinction between believers and unbelievers — con- 
 verted and unconverted — regenerate and unregenerate per- 
 sons ; and the object of which is the fact concerning the 
 individual, that he himself belongs now to the class of 
 saved ones. It is obviously quite a different contemplation, 
 to be beholding the glory of God's holy forgiveness shining 
 in the face of Jesus Christ, and reflecting it back with the 
 response of the Spirit of adoption, crying, Abba, Father, 
 which is the condition of assurance of Faith, from being 
 looking inward on oneself, and comparing the past with 
 the present, and gathering the points of contrast between 
 them, saying to oneself, whereas I was once blind, now I 
 see — whereas I was dead, I now live — whereas I was a 
 
49 
 
 stranger to the commonwealth of Israel, I am now a fellow- 
 citizen with the saints, and of the household of God. 
 
 It is no doubt, when abounding in the assurance of faith, 
 that, if the eye turns inwardly, and the thoughts are di- 
 rected to our own state, we shall also enjoy the assurance 
 of being in a state of salvation ; but still the two assurances 
 are distinct in themselves, and I at present feel it to be 
 important to refer to the distinction, because, whilst I hold 
 assurance to be of the essence of faith, I do not hold that the 
 converted person is necessarily always in a condition of as- 
 surance as to his being in a state of salvation ; inasmuch as I 
 do not hold it to be impossible for a converted person to 
 be, at times, so overcome of the temptations of Satan, 
 causing darkness, through the flesh, as it may be to stand 
 in doubt of the first principles of the oracles of God ; and 
 it is manifest that if brought into such darkness, and such 
 unbelief, there must be the interruption to the blessed con- 
 sciousness of being a child of God, and an heir of glory. 
 
 I say, I refer to this subject, although there is no refer- 
 ence to it in the libel, desiring that my views on these sub- 
 jects, in their relation to each other, should be distinctly 
 understood. If this present recognition of the possibility 
 of interruption of the sense of adoption, be understood, as 
 in any way qualifying what I have already said as to the 
 nature of faith, when it is in exercise, I shall regret it — in 
 my own mind, I see the widest possible dislinctioii between 
 the admission that a regenerate person may, for a time, be 
 so overcome of Satan, as to stand in doubt of that truth 
 which is the anchor of his soul, and in this way lose the 
 consciousness of security — and the assumption, that with- 
 out any doubt at all of the word of God, and while not he- 
 sitating to admit all that is there spoken of Christ — the as- 
 sumption, that, in such a case, a man may consistently say, 
 that he doubts whether he himself has an interest in the 
 love of God — and I believe, that the mind that draws 
 
 E 
 
30 
 
 back from the demand for assurance, and feels it to be 
 some relief to be told that one may be saved without it, will 
 not welcome it as any concession, to have it admitted that, 
 in the way of doubting the direct testimony of God, there 
 may be an occasional season of darkness and uncertainty, 
 from falling into this awful sin. 
 
 I have now concluded all that I have felt it expedient, 
 for the present, to say, in reference to the statement that 
 the doctrine of universal atonement and pardon, through 
 the death of Christ, as also, that the doctrine, that assur- 
 ance is of the essence of faith, and necessary to salvation, 
 are contrary to the Holy Scriptures ; and have sought to 
 rest the matter on this ground, that either these expres- 
 sions are intended to state doctrines tvhich I do not hold, in 
 which case I need not be careful to consider them — or, that 
 assuming them to express what I do hold, the assertion 
 that they contain any thing contrary to Scripture, is untrue, 
 and the libel consequently irrelevant — I trust I have been 
 enabled to be explicit in my statements, and that my bre- 
 thren are put in a condition to judge me with reference to 
 the substantial truth of what I hold and teach, and not with 
 reference to any ambiguous and unexplained form of words ; 
 and I trust also that they will be enabled to judge, unfet- 
 tered by any previous impressions, which the discussions 
 connected with these views may have made ; and if, after 
 all, the distinctions which I have sought to mark, be not 
 sufficiently broad or apparent to strike at once, that they will 
 not withhold that measure of patient consideration, which 
 may be needed to put them in full possession of my meaning. 
 
 II. I now proceed to consider the question of relevancy 
 on the several points of doctrine above mentioned, rviih re- 
 ference to the Standards of the Church. 
 
 To defend any doctrine from the charge of being con- 
 trary to the Confession of Faith of any church, differs from 
 
51 
 
 the defence of a doctrine from a similar charge hi reference 
 to the Scriptures, in these two important respects, that 
 whereas no doctrine is to be preached, of which there is no 
 explicit statement in the Word of God, many doctrines may 
 be taught, as found in the Word of God, concerning which 
 a Confession of Faith may be silent ; and inasmuch as while 
 the Scriptures must be held as of unlimited authority, 
 equally in respect of the language they use, as in respect of 
 the matter expressed, a Confession of Faith is only received 
 and approved of " as to the truth of the matter." 
 
 In reference to the doctrines in this libel, declared to be 
 inconsistent with the Standards of the Church, I would re- 
 ply as to the first, the doctrine of Universal Atonement and 
 Pardon through the death of Christ, that the utmost that 
 can be said in support of the charge, is that the present 
 Confession of Faith is silent on the subject ; but this, 
 though it were fully admitted, would in truth be nothing 
 on which to found. As to the second doctrine, that As- 
 surance is of the essence of Faith, it is substantially stated 
 in the definition of Faith given ; and the impression that it 
 is otherwise, has only arisen from confounding together 
 the distinct subjects of Assurance of Faith and Assurance 
 of being in a state of Salvation. 
 
 First. In respect of the first, I am aware that the peculiar 
 use of the word redemptioii, though not altogether unsanc- 
 tioned by Scripture usage, has occasioned the impression to 
 exist very generally, that the universality of the Atonement 
 is denied, and I shall now state my reasons for holding this 
 to be a serious error. This I judge both from the consi- 
 deration of the passages that are so misunderstood, and also 
 from the history of the drawing up of the Confession of 
 Faith, and its relation to former Confessions. 
 
 The first of the passages to which I refer, is Confes. chap, 
 iii. sect. 6. which is in the following v/ords, " As God hath 
 appointed the elect unto glory, so hath he by the eternal 
 
 E 2 
 
52 
 
 and most free purpose of his will, foreordained all the 
 means thereto ; wherefore they who are elected, being 
 fallen in Adam, are redeemed by Christ, are effectually 
 called unto faith in Christ by his Spirit working in due 
 season, are justified, adopted, sanctified, and kept by his 
 power through faith unto salvation. Neither are any other 
 redeemed by Christ, effectually called, justified, adopted, 
 sanctified, and saved, but the elect only." 
 
 Now if redemption in this passage mean the work of 
 atonement done in the person of Christ, the shedding of his 
 blood for the remission of sins, then is there here an ex- 
 press limitation of the Atonement ; by if by redemplio7i be 
 meant, the actual deliverance of those, with reference to 
 whom it is spoken, from a state of evil into a state of salva- 
 tion, and be thus of the same import with Salvation, then is 
 it a statement not affecting the extent of the Atonement at 
 all, and merely amounting to this, that the persons ulti- 
 mately saved are those and those alone originally elected of 
 God unto Salvation. 
 
 Now, that this is the true view of the passage is manifest 
 from the contrast of a fall into an evil state and deliverance 
 from that evil state, contained in the words, " Wherefore 
 they who are elected, being fallen in Adam are redeemed 
 by Christ ;" which is farther mar#fest from the proofs ad- 
 duced in support of the doctrine of their being redeemed 
 by Christ, in all of which the deliverance or salvation ac- 
 complished is that to which reference is made ; they are 
 these, 1 Thess. v. 9 — Hj " For God hath not appointed us 
 to wrath, but to obtain Salvation by our Lord Jesus Christ, 
 who died for us, that whether we wake or sleep, we should 
 live together with him." — Titus ii. 14, '' Who gave himself , 
 for us, that he might redeem us from all iniquity, and purify 
 unto himself a peculiar people zealous of good works." 
 Accordingly we have, that the Elect are " effectually called 
 unto faith in Christ by his Spirit working in due season. 
 
53 
 
 are justified, adopted, sanctified, and kept by his power, 
 through faith unto salvation," given as the parts of the 
 work of their redemption by Christ. The first of the proofs 
 adduced for these links in the chain of redemption is that 
 corresponding enumeration of links connecting God's fore- 
 knowledge of his elect with their ultimate glory, given in 
 the Epistle to the Romans, viii. 30, which I have already 
 noticed in considering the statements of Scripture on the 
 subject of election, as implying the universality of the 
 Atonement. 
 
 The next passage to which I refer, Confess, chap. viii. 
 sect. 8, is in these words, " To all those for whom Christ 
 purchased redemption he doth certainly and effectually ap- 
 ply and communicate the same, making intercession for 
 them, and revealing unto them in and by the word, the mys- 
 teries of salvation ; effectually persuading them by his 
 Spirit to believe and obey, and governing their hearts by 
 his Word and Spirit, overcoming all their enemies by his 
 Almighty Power and Wisdom, in such manner and ways 
 as are most consonant to his wonderful and unsearchable 
 dispensation." 
 
 This passage clearly establishes the interpretation I have 
 given above of the word redemption as used in our Stand- 
 ards as the true one. Redemption cannot mean, the pay- 
 ing of a price, or the giving himself a ransom, seeing that 
 it is here spoken of as a thing purchased, and the account 
 given, of the manner in which Christ doth apply and com- 
 municate redemption, is clearly the detail of a personal de- 
 liverance from evils, of those to whom it is applied. 
 
 The next passage is in the Larger Cat. Quest. 59, " Who 
 are made partakers of redemption through Christ ? Ans. 
 Redemption is certainly applied, and effectually commu- 
 nicated to all those for whom Christ has purchased it, who 
 are, in time, enabled by the Holy Ghost to believe in 
 Christ according to the Gospel." It is manifest that the 
 
 E 3 
 
54 
 
 word redemption here has the same meaning of personal 
 deliverance from sin and all its consequences in this pas- 
 sage, which we have found attached to it in those formerly 
 quoted ; and that the question, '' Who are made partakers 
 of redemption through Christ," is the same with the ques- 
 tion, " Who are made partakers of Salvation ?" or, " WMio 
 are saved through Christ?" This examination of these 
 three passages, and they are those quoted on the subject in 
 the Act of Assembly 1720, surely justifies the conclusion, 
 that it is a decided error to hold that our present Confes- 
 sion of Faith denies the doctrine of Universal Atonement 
 and Pardon through the death of Christ. 
 
 The silence of the Confession on this subject, were it 
 even to be interpreted in the most unfavourable way as to 
 the opinions held regarding it by those who drew up this 
 Confession, yea, were it even known, historically, that the 
 prevailing opinion among these persons, was that the 
 Atonement was limited — even in such a case, the silence of 
 the Confession on the subject would be felt to be a cause of 
 thankfulness Tby every one who understood the awful sin 
 which the Church would have incurred by denouncing so 
 important a part of the truth of God ; a sin, of which if she 
 had been guilty, it would have amounted to little, if any 
 thing, short of solemn apostasy. I am not aware, however, 
 that any branch of the church of Christ, of the many into 
 which it formed itself at the Reformation, has been stained 
 with this guilt ; on the contrary, the general tone of all the 
 earlier Confessions has been the acknowledgment of the 
 love of God in Christ as a love to all men : but that the 
 silence of our present Confession may not be interpreted to 
 its discredit, I would consider its history with reference to 
 the previous Confessions to which it is immediately re- 
 lated, and more especially with reference to the act of Par- 
 liament by which the Assembly that drew it up was called 
 together. The Confessions to which I refer are the 3Q 
 
55 
 
 Articles of th-e Church of England, with special reference 
 to which it must be understood ; and also the older Con- 
 fession of our own Church, to which it is importantly re- 
 lated ; seeing that it was received " as in nothing contrary 
 thereto," — they are the symbols of doctrine of the Church 
 of England, however, which are specially to be considered ; 
 seeing that the act of Parliament appointing the Assembly 
 of Divines at Westminster is entitled, " An Ordinance of 
 the Lords and Commons, assembled in Parliament, for the 
 calling of an assembly of learned and Godly Divines and 
 others, to be consulted with by the Parliament, for the set- 
 tling of the Government and Liturgy of the Church of 
 England, and for vindicating and clearing the Doctrine of 
 the said Church from false aspersions and interpretations." 
 There was thus given to that Assembly a deliberative 
 power as to settling of the Government and Liturgy of tlie 
 Church of England; while as to Doctrine, the duty de- 
 volved upon them, and the trust reposed in them, extended 
 no farther than the vindicating and clearing of the doctrine 
 of the said Church from false aspersions and interpretations. 
 We are therefore to expect no new Doctrine in the West- 
 minster Confession of Faith, other than that contained in 
 the previous Articles and Catechisms of the Church of 
 England ; a more guarded expression, and a fuller dwell- 
 ing upon any point that had been under misrepresentation, 
 we may expect, but certainly nothing new as touching the 
 foundations. 
 
 Now we find in the Articles of the Church of England 
 these statements on the extent of the Atonement : — In the 
 2d Article, entitled, " Of the Word, or Son of God, which 
 was made very \nan," Christ is spoken of as one " Who 
 truly suffered, was crucified, dead and buried, to reconcile 
 his Father to us, and to be a sacrifice not only for original 
 guilt, but also for actual sins of men." — Again, in the 31st 
 Article, entitled, " Of the one oblation of Christ finished 
 
56 
 
 upon the Cross," -^ve read, *' The offering of Christ, once 
 made, is that perfect redemption, propitiation, and satisfac- 
 tion for All the sins of the Whole World, both original and 
 Actual ; and there is none other Satisfaction for Sin but 
 that alone." — Again, in the Catechism appointed by the 
 Church of England to be learned in preparation for Confir- 
 mation, we have the following question and answers ap- 
 pended to the Apostles' Creed — " Quest. What dost thou 
 chiefly learn in these Articles of thy belief? Ans. JFirst. 
 I learn to believe in God the Father, who hath made me 
 and all the World. Secondly. In God the Son, who hath 
 redeemed me and all mankind. Thirdly. In God the Holy 
 Ghost, who sanctifieth me and all the Elect People of God." 
 
 Now is it to be held for a moment that an Assembly ap- 
 pointed with no other authority, in respect of these Articles 
 of the Church of England, than simply that of vindicating 
 them from misrepresentation ; and consisting of men a 
 great proportion of whom must have subscribed to these 
 very Articles, would have proceeded, in the face of the or- 
 dinance of their appointment, to draw up Articles flatly 
 denying these fundamental points of the Creed of their 
 Church ; and that too without the slightest hint given that 
 they were conscious that they were taking upon themselves 
 to change in any respect that Creed. 
 
 But farther, that such statements on the subject of the 
 dealing of God with the Elect, as I have quoted above from 
 the Westminster Confession of Faith, are consistent with 
 the Doctrine of Universal Atonement, and must have been 
 regarded as consistent with it by those who drew up the 
 Confession, is manifest from this, that in the very SQ Ar- 
 ticles of the Church of England in which the Doctrine of 
 the Universality of the Atonement is so strongly and point- 
 edly stated, the doctrine held on the subject of Predestina- 
 tion and Election is precisely the same with that in the 
 Westminster Confession of Faith ; insomuch, that were 
 
57 
 
 the Article on the extent of the Atonement not given, it 
 would have appeared just as natural to infer that the com- 
 pilers of the Article on Election, denied the Univer 
 sality of the Atonement, as it has appeared to many that 
 the Article on Election in our present Confession does. 
 These are the words, " Predestination to life is the ever- 
 lasting purpose of God, whereby (before the foundations 
 of the world were laid) he hath constantly decreed by 
 his counsel, secret to us, to deliver from curse and damna- 
 tion those whom he hath chosen in Christ out of mankind, 
 and to bring them by Christ to everlasting salvation, as 
 vessels made to honour. Wherefore, they which be en- 
 dued with so excellent a benefit of God, be called accord- 
 ing to God's purpose by his Spirit working in due season : 
 they through grace obey the calling : — they be justified 
 freely : they be made sons of God by Adoption : they be 
 made like the image of his only begotten Son Jesus Christ : 
 they walk religiously in good works, and at length, by 
 God's mercy, they attain to everlasting felicity.* 
 
 Now, with the exception of not using the word redemp- 
 tion, but with the full expression of the meaning attached 
 to it in our Confession, this Article is precisely the same. 
 — If any difficulty should be suggested by the use of the 
 word redemption, and not atonement, in the articles above 
 quoted, the least inspection will satisfy that the word there 
 has the meaning of oblation for sin, and not of personal de- 
 liverance, as in our Confession. Why the Westminster 
 Divines should have directed their attention to the work of 
 God for the elect, and not have re-recorded the statements 
 of their Church regarding what has been done for the non- 
 elect, it may not be easy to ascertain ; but seeing they were 
 appointed to vhidicate the doctrine of the Church from 
 misrepresentation, and seeing that one misrepresentation to 
 
 « Article 17th. 
 
58 
 
 which the Articles of the Church of England have been 
 often subjected, has been that they savoured of Arminian- 
 ism, and interfered with the integrity of the doctrine of 
 Election ; and seeing that the caution on the subject of 
 teaching Election, appended to the Church of England 
 Articles on that subject, might have favoured misappre- 
 hension in the matter, we may obtain from this some key 
 to the apparent difference in the tone of the 39 Articles 
 from that of the Westminster Confession of Faith, and to 
 the great prominence given to the subject of Election in 
 the latter. 
 
 This argument appears to me quite conclusive as to the 
 light in which we are to view the Westminster Confession 
 of Faith, as it came to us from England ; and the terms on 
 which it was received by us is in no respect a weakening 
 of the evidence, for it was received " As in nothing contrari/ 
 to the received doctrine of this Kirk." Now, that doctrine 
 was the doctrine of the Confession of 1560, and of the Pa- 
 latine Catechism then in use in the Church.* The doctrine 
 of that Catechism may be established by the following 
 question and answer : <' Quest. 37- What believest thou 
 M-lien thou sayest, He suffered ? Ans. That in the whole 
 time of his life which he continued here upon earth, but 
 especially in the end thereof, he sustained, both in body 
 and in soul, the wrath of God against the sinne of all man- 
 kind "^ The Confession of 1560, though in its general tone 
 it corresponds with the present Confession, in setting forth, 
 almost exclusively, the history of God's dealing with the 
 elect, yet doth it not only not contain any expression that 
 can possibly be construed into a limitation of the atone- 
 ment, but hath in it the following words, in which the 
 universality of the sacrifice offered by Christ is recognised : 
 
 * In proof of this, vide Wodrow's Dedication of his History to the 
 King. 
 t Palatine Catechism. 
 
59 
 
 " But yet we avow that he remained the only well-beloved 
 and blessed Sonne of his Father, even in the middest of his 
 anguish and torment, quhilk hee suffered in bodie and saule 
 to mak the full satisfactioun for the sinnes of the people."* 
 A Latin translation of this Confession was executed, at the 
 desire of the Kirk, by Patrick Adamson, in which the 
 words now founded upon are thus rendered : " Ut peccata 
 hominum plene lueret."f — There is an older Confession — 
 that " used in the English congregation at Geneva, received 
 and approved by the Church of Scotland in the beginning 
 of the Reformation," which, though afterwards superseded 
 by that of 1560, is not unimportant in reference to the 
 present question, inasmuch as it was the Confession that 
 must have been previously used by John Knox and other 
 compilers of that of 1560 — it thus speaks of the work of 
 Christ : " Thus of his free mercie, without compulsion, he 
 offered up himself as the onlie sacrifice to purge the sins of 
 all the world." 
 
 On the whole subject of the views entertained of the 
 work of Christ, both in the churches of England and Scot- 
 land, up to the time, and at the time of the drawing up of 
 our present Confession, — there is an important evidence of 
 the fact, that there was in no quarter any limitation of the 
 extent of the atonement, furnished to us in the readiness 
 with which the members of the Church of England, who 
 held its extent so explicitly, signed, along with their bre- 
 thren of Scotland, the National Covenant, in which the ex- 
 isting doctrine of the Church of Scotland is so distinctly 
 recognised ; while the only points of discussion which 
 seemed to arise at their signing of the Covenant, were those 
 which arose upon the subject of Church Government. 
 
 I trust, then, that it has been made abundantly manifest, 
 that there is no apology for conceiving of our Church as 
 having at any time, either in the wording of her Standards, 
 
 * Article IX. f ^i'^^ Dunlop's Collection of Confessions, vol. ii. 
 
60 
 
 or in the meaning of those who drew them up, denied the 
 universality of the atonement. 
 
 Second. In respect to the doctrine that assurance is of the 
 essence of faith, and necessary to salvation. While there is 
 not, for the reason assigned above, much direct statement 
 on the subject to be found in the Scriptures, the records of 
 the Protestant Church peculiarly abound in pointed and 
 strong testimonies in its favour ; insomuch that it is far 
 easier to multiply proofs that the Protestant Church has 
 everywhere held, that assurance is of the essence of faith, 
 and that personal confidence towards God, as the forgiver 
 of our sins, is hiseparable from the reception of the Gospel, 
 than that they held that doctrine of Universal Atonement 
 and Pardon through the death of Christ, which alone fur- 
 nish a reasonable foundation for such assurance The ex- 
 planation of this fact is, that the error of the Roman 
 Catholic Church was not the limitation of the death of 
 Christ, as to extent, but the denial that the knowledge of it 
 was enough to perfect the conscience, and give peace and 
 confidence towards God : therefore the Reformers were at 
 peculiar pains to vindicate the sacrifice of Christ from the 
 imputation of incompleteness, which the Popish doctrine of 
 a necessity for some additional ground of peace, cast upon 
 it: and it is striking, and most instructive, to find the same 
 kind of reasoning, which I have already noticed in speaking 
 of the pardon of sin, as made use of by the Apostle, in the 
 tenth chapter of the Epistle to the Hebrews, adopted in 
 arguing against the sacrifice of masses, and every thing else 
 by which the all-sufficiency and completeness of the one 
 oblation offered by Christ tipon the cross, was brought into 
 question — the Apostle argues, sacrifices are not repeated 
 because this one sacrifice has put away all sin, so that there 
 is no longer any sin standing in need of remission — tkei/ 
 argued that sacrifices of any kind ought not to be offered, 
 because the "offering of Christ was that perfect redemption, 
 
61 
 
 propitiation, and satisfaction for all the sins of the whole world, 
 both original arid actual." 
 
 The one point of doctrine, indeed, which marks the Re- 
 formation, and which was the basis of the Protestant Church, 
 was the all-sufficiency of the knowledge of Christ crucified 
 to give peace of conscience, and assured confidence towards 
 God. The Confessions of Faith which the several branches 
 of the reformed Church drew up, all record this fact. 
 And seeing how later Confessions have ever been received 
 as in nothing contrary to those which had preceded them — 
 and seing how the Reformation Church conceived of her- 
 self as one Church, in respect of doctrine (while reluctantly 
 recognising a diversity in Church Government), I would 
 feel it no irrelevant argument in this present question to 
 quote the authority of the Reformed Church, as a body, 
 establishing what that authority sanctioned by the language 
 of the various Standards. 
 
 It may be sufficient, however, to refer to what are pecu- 
 liarly the Standards of our Church : and as I see that in the 
 Act of Assembly 1720, the chapter in the Westminster 
 Confession, on the subject of Assurance of being in a state 
 of Salvation, as quoted with application to the subject of 
 Assurance of Faith, I would remind my brethren, that it 
 is the subject of Assurance of faith, that, at present en- 
 gages their attention. 
 
 The following is the definition of Faith in the Westmin- 
 ster Confession, chap. xiv. sect. 2, " By this faith the 
 Christian believeth to be true whatsoever is revealed in the 
 Word, for the authority of God himself speaking therein ; 
 and acteth differently upon that which each particular pas- 
 sage thereof containeth ; yielding obedience to the com- 
 mands, trembling at the threatenings, and embracing the 
 promises of God for this life and that which is to come. 
 But the principal acts of saving faith ai-e accepting, receiv- 
 ing, and resting upon Christ alone for justification, sancti- 
 
 F 
 
62 
 
 fication, and eternal life, by virtue of the covenant of 
 grace." 
 
 It is manifest, that here, faith is the believing to be true 
 Avhatever God hath spoken, with that assurance of its truth 
 which corresponds with its authority, as spoken by God 
 himself; and that this belief is supposed to be accompanied 
 with the feelings which the thing believed is fitted to 
 awaken ; and more particularly, in respect of Christ, the 
 feeling of accepting, receiving, and resting upon him for 
 justification, sanctification, and eternal life." — There is here 
 no colour given to the distinction, commonly made, be- 
 tween doubting God and doubting ourselves. The pro- 
 mises are evidently supposed, being believed, to inspire 
 ■ the confidence which they were intended to impart ; and, 
 although the expressions which follow, as to degrees of 
 faith, and the assaults to which faith is exposed, may seem 
 to give some sanction to the apology tnade for living in 
 uncertainty as to God's love and favour towards us ; yet, 
 being rightly considered, do they imply nothing more than 
 that liability to sin against God, by doubting his word, of 
 which all the children of God are conscious, and which 
 they daily lament, with confessions, far removed from the 
 ignorant and self-complacent feeling with which uncer- 
 tainty of the love of God, and of a personal interest in the 
 work of Christ is avowed, by persons professing the most 
 unhesitating confidence in the truth of the word of God, 
 and so exculpating themselves altogether from the charge 
 of unbelief, or even weakness of faith ; while they in- 
 sinuate that their want of assurance arises from their hum- 
 ble estimate of their own religious attainments. 
 
 The definition of the Larger Catechism asserteth, " that, 
 in justifying faith, there is not only an assent to the truth 
 of the promise of the Gospel, but a receiving and resting 
 upon Christ and his righteousness the.-ein held forth, for 
 pardon of sin, and for the accepting and accounting of his 
 
63 
 
 person righteous, in the sight of God, foi- salvation." 
 — And in the Shorter Catechism we are taught, " that 
 we receive and rest upon Christ alone for salvation, as he 
 is offered to us in the Gospel." — The words, " receiving and 
 resting," thus occurring both in the Confession and in the 
 two Catechisms of our Church, if we attach their natural 
 meaning to the woi*ds, certainly teach us that assurance is 
 of the essence of faith — to hold otherwise, is to hold that 
 we may receive Christ as a Saviour and yet not put trust 
 in him as one — yea, that we may rest upon him, and yet it 
 be no rest. 
 
 But lest there should be any hesitation in recognising 
 this as the true interpretation of our later Standards, let us 
 consider the older ones, with reference to which they were 
 received " as being in nothing contrary " to the previously 
 received doctrine of the Church. 
 
 " Regeneration is wrocht be the power of the Holy Ghost 
 working in the hartes of the elect of God ane assured faith 
 in the promise of God reveild to us in his word, by whilk 
 faith we apprehend Christ Jesus with the graces and bene- 
 fits promised in him." — Old Co/ifession Art. 3. 
 
 In Calvin's Catechism — used by the Church of Scotland 
 and approved by the first Book of Discipline — a question is 
 put, What is further required besides our placing confi- 
 dence in God, and having an assured knowledge that he is 
 Almighty and perfectly good ? The answer is in these 
 words, " That every one of us be fidli/ assured in his con- 
 science that he is beloved of God, and that he will be both 
 his Father and his Saviour." Again, it thus defines " a 
 right faith :" It is " a sure persuasion of God's tender love 
 towards ns, according as he hath plainly uttered in his gos- 
 pel, and that he will be both a Father and a Saviour unto 
 us through the means of Christ." 
 
 In the Palatine Catechism already referred to — in answer 
 to the question, " What is true faith?" it is replied, " It is 
 
64 
 
 not only a knowledge, by which I steadfastly assent to all 
 things which God hath revealed unto us in his word, but 
 also an assured affiance, kindled in my heart by the Holy 
 Ghost, through the gospel, by which I rest upon God, 
 makivg sure account that forgiveness of sins, everlasting 
 righteousness, and life, is bestowed not only upon others, 
 but also upon me, and that freely, by the mercy of God, 
 for the merit and desert of Christ alone." 
 
 In the Solemn League and Covenant there is this declara- 
 tion, " We detest and refuse the usurped authority of the 
 Roman Antichrist — his general and douhtsome faith." 
 
 And after these quotations from the authorised standards 
 of our Church, I may surely ask my Brethren to come to 
 this conclusion, that to preach and to teach the doctrine, 
 that assurance is of the essence of faith, and necessary to 
 salvation, is in no respect to do any thing inconsistent with 
 the obligations under which I have come, as a minister of 
 the Church of Scotland. 
 
 I shall conclude this part of my answers to the libel, with 
 two extracts from the writings, on this subject, of ministers 
 of our Church; who, in teaching that doctrine of assurance 
 for which I am now called in question, not only met with 
 the toleration of the Church, but received the highest 
 esteem of the most holy of her members. The first ex- 
 tract is from the Notes of the Rev. Thomas Boston to the 
 Marrow of Modern Divinity. " And the doctrine of as- 
 surance or an appropriating persuasion in saving faith, as 
 it is the doctrine of the Holy Scriptures, Rom. x. 9. Acts 
 XV. 11. Gal. ii. 20. so it is a Protestant doctrine, taught by 
 Protestant Divines against the Papists ; sealed with the 
 blood of Martyrs, in Popish flames; it is the doctrine of re- 
 formed churches abroad, and the doctrine of the Church 
 of Scotland." 
 
 My other extract is from the work of the late Dr. Col- 
 quhoun of Leith, on Faith. Treating of assurance, he says 
 — " There are two different kinds of assurance, the assur- 
 
65 
 
 ance oi faith and the assurance of sense. The former kind 
 belongs to the essence of faith. It is essential to saving 
 faith, and is nothing but faith itself." Again, " This par- 
 ticular trust, or confidence in the Saviour for Salvation, is 
 what our Reformers from Popery called the assurance of 
 faith : and by it they usually describe saving faith." — " For 
 my part," says he, " I am utterly at a loss to know what 
 trusting in the Saviour for salvation can mean, unless it 
 means my trustittg that he will perform the pari of a 
 Saviour to me'' 
 
 I might have quoted rather from the early founders of 
 the Church, and in their writings I would have found ex- 
 pressions of the truth more entirely in harmony with those 
 which I myself would choose — thus Patrick Hamilton, the 
 first martyr in Scotland for the doctrines of the Reforma- 
 tion, says, " And they that believe not that their sins are 
 forgiven them, and that they shall be saved for Christ's 
 sake, they believe not the gospel." But I have chosen 
 rather these fathers of a later age, because it is ground of 
 much thankfulness to be able to trace the Reformation 
 testimony down to our own time, and to know, that how- 
 ever much the Church hath fallen from the ground she once 
 occupied, she has not yet interdicted any of her ministers 
 from preaching that truth, through the faithful testifying 
 to which she was at first brought into being, and that how- 
 ever much her departure from her original pure tone of 
 feeling has been painfully recorded in the Act of Assembly 
 of 1720, not yet testified against by any subsequent Assem- 
 bly, yet hath she not as yet, by any overt act of oppression 
 for the truth's sake brought upon herself the guilt — the 
 highest with which as a Church she could be stained — of 
 taking away the Key of Knowledge, not only not entering 
 in herself, but those who would enter in, hindering — of 
 ceasing from discharging her high office as the pillar and 
 ground of the truth, and lending herself to Satan for the 
 
66 
 
 work of darkening counsel, and shutting the mouths of 
 those who have held forth the word of life — I say, it is 
 cause of thankfulness that the Reformation doctrine of as- 
 surance of faith hath been even to so recent a date, preach- 
 ed and published by men having high esteem among her 
 ministers. — How long such a testimony may be borne to 
 her, it is not for me to anticipate. I desire, as a faithful 
 son of the Church, to commit it to the Lord, who doth not 
 visit us as we deserve, neither rewardeth us according to 
 our iniquities. 
 
 I have now submitted to my Brethren all that appeared 
 important to me to state upon the relevancy of this libel, in 
 reference to the Scriptures and Standards of the Church. 
 The importance of the subject, in every light in which I can 
 regard it, would have justified to my mind even a more 
 lengthened statement : the more especially that I almost 
 take for granted that the question of relevancy will be the 
 only question, and that there will be no occasion to lead 
 any proof; seeing that all that is true, I am desirous my- 
 self distinctly to state. It may be, now, farther, right to 
 take some notice of the minor proposition, and the several 
 specific allegations into which it is broken down. 
 
 I would say, generally, that I cannot recognise the exact 
 expressions used as having been employed by me : that 
 some of them are substantially such as I might have used, 
 and that others, I am satisfied, I have not used, and they 
 are such as would give an erroneous conception of what I 
 teach. The first occasion specified* is my preaching in the 
 Floating Chapel in Greenock, in April last; on which oc- 
 casion I did fully set forth the doctrine which I have al- 
 ready stated in these answers, both with regard to pardon 
 and judgment ; but I cannot know, with any certainty, 
 whether in the words quoted in the libel. The same ser- 
 mon is largely quoted from under the Tenth Count, and 
 * Counts 1st and 10th. 
 
67 
 
 will be seen by the reverend Presbytery to have within it 
 evidence, that to a considerable extent is likely to be accu- 
 rate, seeing that it so far harmonizes with the doctrines 
 which I have stated myself to hold and teach — but as my 
 sermons have been for a considerable time past, preached 
 without any previous writing, my brethren will not be 
 surprised that I can make no more pointed reply to these 
 charges. 
 
 The Second Count refers to the sermon which I preach- 
 ed by appointment, before the Reverend Presbytery, the 
 8th of July last. The first two statements ascribed to me, 
 are similar to those which I have already admitted in Pres- 
 bytery, so far as I recognise them — the third statement 
 distinctly conveys an idea, which I did not express or en- 
 tertain. 
 
 The third count seems to me in every part of it to be 
 untrue, some of the words or members of sentences seem 
 not unlike such as I may have used ; but the ideas con- 
 veyed by the sentences, taken entire, are such as I have 
 never taught. 
 
 The Fourth Count I do not recognise in words ; and in 
 so far as it is true, it corresponds with what I have stated 
 above on the subject of assurance of faith. 
 
 I do not recognise the Fifth Count, nor do I believe that 
 I have ever so expressed myself. 
 
 As to the sixth count, I do not admit what is here 
 charged unless the Reverend Presbytery will understand, 
 the testifying to the people, that none ought to go to the 
 Communion table, unless they were in a condition to com- 
 memorate the love of Christ, as love to themselves indivi- 
 dually, to be tantamount to it. 
 
 The Seventh Count begins with a statement which I do 
 not recognise ; but I am not certain that I may not have 
 used words not unlike these — but the second statement I 
 utterly deny. 
 
68 
 
 The Eighth Count contains a statement which I never 
 made. 
 
 I do not recognise all the statements in the Ninth Count, 
 indeed not one of them is precisely such as 1 would have 
 made ; and though I can gather from them, what the doc- 
 trine was, that I must, on that occasion, have been setting 
 forth, I am certain these expressions do not, accurately or 
 truly, convey what was taught. 
 
 The Tenth Count has been noticed already along with 
 the first. 
 
 Upon the whole, I do not know that any of the expres- 
 sions contained in the minor proposition of this libel would 
 convey, by themselves, an accurate conception of the doc- 
 trines which were taught, on the occasions on which they 
 were said to have been used ; but having taken notice of 
 them all, with as much precision as the case admits of, I 
 now leave the whole matter in the hands of the Reverend 
 Presbytery, looking to God, with earnest prayer, that they 
 may be enabled to deliberate in this most important matter 
 for the glory of God, and the good of his Church. 
 In respect whereof, ^c. 
 
 John M'L. Campbell, Minister of Row. 
 
69 
 
 EXTRACTS FROM THE MINUTES OF THE PRESBYTERY OF 
 DUMBARTON. 
 
 At Dumbarton, the twenty-first day of September, one 
 thousand eight hundred and thirty years. 
 
 After prayer by Mr. Carr, Moderator, 
 
 Sederunt — Messrs, Wilson, Graham, Hamilton, Gregor, 
 Proudfoot, Story, JafFray, A. Sym, Coltart, Lochore, Niven, 
 Campbell, and Fleming, Ministers ; with Mr. Duulop, Elder, 
 from Cardross, and Mr. Peter Jardine from Dumbarton. 
 
 (Inter alia.^ The Clerk reported that he had sent Mr. 
 Campbell a copy of the libel given into the Presbytery by 
 Mr. M'George, with the list of witnesses, and a copy of the 
 productions in aid of proof. 
 
 The Presbytery officer produced a written execution of 
 summons against Mr. Campbell to this diet, bearing date the 
 ninth day of September, current — subscribed by the officer 
 and two witnesses to the delivery of said libel, with the list 
 of witnesses subjoined, and a copy of the productions, in aid 
 of proof, which was read, and is in retentis. 
 
 The officer was then ordered to call the Rev. John 
 M'Leod Campbell, Minister of Row. Mr. Campbell accord- 
 ingly appeared for himself. The libellers of Mr. Campbell 
 were then called. Compeared Messrs. John Thompson, A. 
 Lennox, George M'Lellan, and Peter Turner; with Mr. 
 M'George, as their agent. 
 
 The libel was then read over, when Mr. Campbell gave in 
 written answers to said libel, which were read, and ordered 
 to be kept in retentis. 
 
 Parties were then heard on the relevancy at full length, 
 and removed. 
 
 The Presbytery having considered said libel, and being 
 well and ripely advised, did, and hereby do find the major 
 proposition of said libel relevant. 
 
 G 
 
70 
 
 Parties being called in, this judgment was intimated to 
 them. 
 
 From which judgment Mr. Story dissented, and protested 
 for leave to complain to the Synod of Glasgow and Ayr, for 
 reasons to be given in, in due time, took instruments, and 
 craved extracts. 
 
 Against which judgment, Mr. Campbell protested for 
 leave to appeal to the Synod of Glasgow and Ayr, for reasons 
 to be lodged in due time, took instruments, and craved extracts. 
 
 In the above judgment, Mr. M'George, in name of the 
 libellers, declared his acquiescence, took instruments, and 
 craved extracts. 
 
 It being now past seven o'clock, the Presbytery agree to 
 adjourn till to-morrow morning, to meet in the same place, at 
 ten o'clock — to which diet Mr. Campbell and the libellers 
 were summoned apud acta by the Moderator. 
 
 Reasons of Protest and Appeal, by John M'Leod 
 Campbell, Minister of Row, against a judgment of the 
 Presbytery of Dumbarton, pronounced on the twenty-first 
 day of September, one thousand eight hundred and thirty 
 years, relating to a Libel against the Appellant, at the 
 instance of George M'Lellan, and others, designing them- 
 selves heads of families, and inhabitants of the parish of 
 Row, by which judgment the Presbytery found the major 
 proposition of said Libel relevant. 
 
 I. There is an indefiniteness in the proposition thus found 
 relevant, in that while it states certain doctrines to be con- 
 trary to the Scriptures and the Standards of the Church, it does 
 not specify passages in the Scriptures, or in the Standards, in 
 proof of this assertion ; — which occasions the greater am- 
 biguity, inasmuch as the Standards of the Church nowhere 
 define or even employ the terms in which this proposition is 
 expressed. It becomes, therefore, an important objection to 
 the judgment of the Presbytery, that it simply finds the pro- 
 
71 
 
 position in question relevant, without adding such explana- 
 tions as would make it apparent in what sense the Presbytery 
 understood its terms, or on what grounds, in reference to tiie 
 Scriptures and the Standards, they held it to be relevant. 
 
 II. In the Answers to the libel, which were given in to the 
 Presbytery, various senses in which some of the terms of this 
 proposition have been employed were stated — and the admis- 
 sion made, on the part of the appellant, that taking these 
 terms in some of these senses, the proposition was relevant ; 
 while taking them in other of these senses, it was submitted, 
 that it was quite irrelevant and untrue. Hence arose a fur- 
 ther and very imperative reason, why the finding of the Pres- 
 bytery ought to have been more explicit ; — and the appellant 
 feels aggrieved, in that, at this moment, he does not know in 
 what sense the Presbytery have understood this proposition, 
 while declaring it relevant as the major proposition of a libel 
 concluding for his deposition from the Ministry. 
 
 III. Assuming the interpretation of the terms of this pro- 
 position, according to which the appellant has admitted, in 
 the Answers to the libel, that it states doctrines which he holds 
 and teaches, to be that adopted by the Presbytery in pro- 
 nouncing the judgment appealed from, then, in that case, that 
 judgment is objected to and appealed from, and held to be 
 one which the superior Court ought to reverse, inasmuch as 
 it declares doctrines to be contrary to the Scriptures and the 
 Standards of the Church, of which it may with truth be said, 
 that they are what the Scriptures principally teach — and that 
 they are not only not contrary to the Standards, but are im- 
 plied in, and are the basis of all that they teach and set forth 
 as the life of God in man. 
 
 In respect whereof, &c. 
 (Signed) John M'Leod Campbell, 
 
 Minister of Row. 
 Row, October 1st, 1830. 
 
72 
 
 At Dumbarton, the twenty-second day of September, one 
 thousand eight hundred and thirty years. 
 
 After prayer by Mr. Carr, Moderator, the Presbytery met, 
 pursuant to adjournment. 
 
 Sederunt — Messrs. Graham, Hamilton, Gregor, Proudfoot, 
 Story, Jaffray, A. Sym, Coltart, Lochore, Campbell, and 
 Fleming, Ministers ; with Mr. Dunlop, elder from Cardross. 
 
 Minutes of yesterday's Sederunt were read. 
 
 The Presbytery resumed consideration of the case from 
 Row. 
 
 Parties being called, compeared Mr.-Campbell for himself. 
 
 Of the libellers, there compeared Messrs. Geo. M'Lellan, 
 and John Thomson ; with Mr. M'George, as their agent. 
 
 The libel was again read over, with Mr. Campbell's 
 answers to the different articles. 
 
 The Presbytery agree to consider the counts of said libel 
 seriatim. 
 
 The first count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said first count relevant, with the 
 exception of the proposition " there could be no judgment 
 to come, unless there had been pardon to come." 
 
 The second count was then read over, with Mr. Camp- 
 bell's answer. 
 
 The Presbytery find the said second count relevant, with 
 the exception of the proposition — " in speaking of the words 
 in the fifth chapter of Matthew's Gospel, ' Blessed are they 
 that mourn :' you said that the causes of this mourning were 
 not within the believer, his sins having been taken away, but 
 they existed outwardly in the unbelief and sinfulness of the 
 world." 
 
 The third count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said third count relevant. 
 
73 
 
 The fourth count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said fourth count relevant. 
 
 The fifth count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said fifth count relevant. 
 
 The sixth count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said sixth count relevant. 
 
 The seventh count was then read over, with Mr. Camp- 
 bell's answer. 
 
 The Presbytery find the said seventh count 7iot relevant. 
 
 The eighth count was then read over, with Mr. Camp- 
 bell's answer. 
 
 Tlie Presbytery find the said eighth count relevant. 
 
 The ninth count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the said ninth count relevant, with 
 the exception of the propositions — " that the curse in Adam 
 extended only to the death of the body, and takes effect 
 upon all ;" and " that if Christ had not died, mankind would 
 not have risen, nor would they have gone to hell, to eternal 
 punishment, but to Hades." 
 
 The tenth count was then read over, with Mr. Campbell's 
 answer. 
 
 The Presbytery find the following proposition in said tenth 
 count, videlicet : " Now, inasmuch as it is true concerning 
 you, that in the first place the work of God in Christ has 
 put away your sins, so that it is the fact, that your sins are 
 at this moment not imputed to you" — taken in connexion 
 with the following — " that sinners as you are, that deserving 
 of condemnation, and by nature under condemnation as you 
 are," is relevant, as is also the proposition ; " that the prin- 
 ciple upon which Christ judges the earth, is, that Christ has 
 redeemed us ;" — and also the propositions, " that the judg- 
 
 g2 
 
74 
 
 ment presupposes forgiveness ;" and " that it is as those who 
 have been forgiven that we judged shall be." Find the other 
 propositions of the said tenth count not relevant. 
 
 From the above findings of the Presbytery, Mr. Dunlop 
 dissented. Mr. Story also dissented, and protested for leave 
 to complain to the Synod of Glasgow and Ayr, promised to 
 give in his reasons in due time, took instruments, and craved 
 extracts. Against the above findings, Mr. Campbell pro- 
 tested for leave to appeal to the Synod of Glasgow and 
 Ayr, promised to give in his reasons in due time, took instru- 
 ments and craved extracts. 
 
 - In which findings, Mr. M'George, in name of the libellers, 
 acquiesced, took instruments, and craved extracts. 
 
 The Presbytery appoint the Moderator, and Messrs. 
 Graham, Hamilton, Fleming, and A. Sym, a Committee; 
 Dr. Fleming, Convener, and three a quorum, to answer Mr. 
 Campbell's Reasons of Appeal, and Mr. Story's Dissent and 
 Complaint, and to defend the judgments of the Presbytery at 
 the bar of the Synod. 
 
 Reasons of Protest and Appeal, by John M'Leod 
 Campbell, Minister of Row, against the judgment of the 
 Presbytery of Dumbarton, pronounced on the 22d day of 
 September, 1830, in reference to the libel against the Ap- 
 pellant, at the instance of George M'Lellan, and others, 
 designing themselves heads of families, and inhabitants 
 of the parish of Row, by which judgment the Presbytery 
 found the several counts of the minor proposition of said 
 libel, with the exception of a few sentences, relevant. 
 Having, in the Answers to the libel, stated generally, of its 
 minor proposition, that none of its counts did truly and in- 
 telligibly, and without explanation, convey the doctrines 
 which were taught on the occasions on which the several 
 expressions quoted are said to have been used ; and having 
 given a particular denial to most of these expressions, it is 
 
manifestly not incumbent upon tlie appellant, — nor indeed 
 consistent with the ground which he has thus taken, that he 
 should minutely consider whether expressions which lie has 
 never used, and which can at the most be but imperfect 
 quotations, are, or are not, relevant to prove any thing. Yet 
 there are, without so examining the minor proposition, cer- 
 tain reasons of appeal against the Presbytery's judgment, as 
 one by which the Appellant is aggrieved. 
 
 I. Assuming the objections taken against the indefinite 
 character of the Presbytery's judgment, in reference to the 
 major proposition, to be just and tenable, then the Presbytery 
 were not in a condition to proceed to a consideration of the 
 relevancy of the minor, without doing injustice to the ap- 
 pellant. It is manifest that if it is impossible to know cer- 
 tainly what the Presbytery understand to be contained in the 
 major proposition, while finding it relevant, it must be also 
 impossible to know what the precise charge is, which the 
 minor is found relevant to prove : — so that the appellant 
 may tj-uly say, that he does not know what the minor pro- 
 position is intended to prove against him, or what the charge 
 is, which ha has to meet. 
 
 II. The judgment now appealed from, is not only one thus 
 placing the appellant substantially in the situation of being 
 subjected to a trial on an unknown charge, — that is substan- 
 tially without being libelled, but in so far as the Presbytery's 
 understanding of the major proposition may be gathered from 
 their judgment on the minor, and tiie charge which they con- 
 template thus inferred, the appellant objects that the inter- 
 pretation which seems put upon the major is altogether in- 
 admissible, and consequently the judgment now appealed 
 from unwarranted. In the findings relative to the minor 
 proposition, it appears to be the assurance of being in a state 
 of salvation that the Presbytery are contemplating — while 
 there is no mention of that doctrine in the major proposition, 
 which refers to no assurance but that known by the name of 
 
76 
 
 assurance of faith. This appears to the appellant a most 
 insupei'able objection, inasmuch as it makes the charge sent 
 to proof, so far as it can be understood, not the charge li- 
 belled at all. 
 
 III. While there is thus not only want of definiteness, but 
 also important misconception in the Presbytery's judgment, 
 in that the minor proposition of the libel is found relevant 
 to prove what is not stated in the major, there is a still further 
 proof of misconception furnished by the consideration of a 
 part of that matter which the Presbytery have cast out of the 
 minor proposition as irrelevant. The greater proportion of 
 the tenth count is thrown out. Now this tenth count con- 
 tains the nearest approximation to an intelligent statement 
 of the doctrines taught by the appellant to be found in the 
 libel, and therefore ought to be the most relevant, if the 
 major proposition be understood in that sense, according to 
 which the appellant has admitted that he holds and teaches 
 the doctrines which it states. This is an important fact ; — 
 and the consideration of it, and of the manifest misconception 
 on the subject of assurance, must surely satisfy the superior 
 Court, that the objections taken to the Presbytery's judg- 
 ment, in respect of want of explicitness, is not urged in any 
 captious spirit. Substantial justice is all that is sought — but 
 proceeding with the trial in such darkness, and under such 
 misconception, the Appellant may eventually find himself 
 deposed from the Ministry for teaching, not only what he 
 never held, but what he never has been libelled for holding. 
 In respect whereof, 
 (Signed) John M'Leod Campbell. 
 
 Minister of Row. 
 Row, October 2d, 1830. 
 
77 
 
 At Dumbarton, the fifth day of October, one thousand eight 
 hundred and thirty. 
 
 After prayer by Mr. Carr, Moderator, 
 
 Sederunt — Messrs. Wilson, Graham, Hamilton, Gregor, 
 Proudfoot, Story, JafiVay, A. Sym, Coltart, Lochore, Niven, 
 Campbell, and Fleming, Ministers ; with Mr. Dunlop, Elder, 
 from Cardross, and Mr. Peter Jardine from Dumbarton. 
 
 [Inter alia.) Mr. Campbell being judicially asked if he 
 adhered to his Answers to the libel given in against him, de- 
 clared he did adhere to the same. 
 
 Being asked if he had any addition or explanation to make 
 to these Answers — replied, that understanding this question 
 to have reference to his personal judgment of the explicit- 
 ness of his answers, and not to any call for explanation that 
 has subsequently arisen in the misconception of the Court, 
 and with reference to which he has appealed, he does not 
 feel it needful to add any explanation, while he will be happy 
 to meet any desire for explanation on the part of any of his 
 brethren, and answer any question which such desire may 
 prompt. 
 
 'ihe Presbytery then proceeded to read certain passages 
 from the Answers given in by Mr. Campbell, viz. page 22* 
 beginning with the words — " as to the extent of the atone- 
 ment ;" and ending with the words — " without distinction :" 
 page 114 — "I hold and teach," to page 115 — "then dpes 
 there lie a just charge against me:" page 116 — "those like- 
 wise," &c., to page 119 — "rejecting God's truth" — in con- 
 nexion with the fifth Act of the General Assembly, held at 
 Edinburgh in 1720 — and the texts of Scripture and the de- 
 clarations of the Standards of the Church referred to in the 
 aforesaid act. 
 
 The Presbytery delay taking any farther step in the cause 
 till their first ordinary meeting in December. 
 
 * Pages 15 & 16, 45, 46, and 47, of the printed copy of the Answers, &c. 
 
78 
 
 At Dumbarton, the seventh day of December, one thousand 
 eight hundred and thirty. 
 
 After prayer by Dr. Graham, Moderator, 
 
 Sederunt — Messrs. Wilson, Hamilton, Proudfoot, Story, 
 Jaffray, Carr, A. Sym, Coltart, Lochore, Niven, Campbell, 
 and Fleming, Ministers; with Mr. Dunlop, Elder, from Card- 
 ross, Mr. Speirs, from Fintry, and Mr. Coll Smith, from Luss, 
 who produced commissions from their respective Kirk Sessions. 
 
 {Inter alia.) The Presbytery resumed consideration of the 
 case of Mr. Campbell of Row. 
 
 Parties being called, compeared Mr. Campbell for himself. 
 Of the libellers, there apppeared Messrs. Parlane M'Farlane, 
 and Aulay Lennox; with Mr. A. M'George, jun. who pro- 
 duced a mandate from the libellers. 
 
 After mature deliberation, the Presbytery resolved to pro- 
 ceed to the probation of the libel : against which resolution, 
 Mr. Campbell protested for leave to appeal to the Synod of 
 Glasgow and Ayr, promised to give in his reasons in due 
 time, took instruments, and craved extracts. 
 
 The Presbytery admit to proof, such parts of the libel as 
 were found relevant at their meeting on the twenty-second 
 September last : grant the defender a conjunct proof of 
 all facts and circumstances tending to exculpate or alleviate : 
 allow him to lodge a list of witnesses to be adduced in excul- 
 pation with the Clerk of Court, on or before the last Tuesday 
 of January, and allow the libellers a copy of such list : grant 
 wan'aut to the Kirk officer of Row, who is hereby spe- 
 cially constituted Presbytery officer to that effect, to sum- 
 mon said witnesses, together with the witnesses in the list 
 given in for the prosecutors, or such of them as they shall 
 insist on, to compear before the Presbytery at the Bath's 
 Inn at Helensburgh, on the third Tuesday of February, with 
 continuation of days : — On which day the Presbytery resolve 
 to meet at twelve o'clock, noon, to lead a proof, and take 
 what further steps they may find just in this cause : And 
 
79 
 
 the Presbytery further appoint their Moderator to write to 
 the Moderators of neighbouring Presbyteries, requesting 
 them to grant warrant for summoning such witnesses adduced 
 by either party, as are not resident within the bounds of 
 this Presbytery. Which judgment was intimated to the 
 parties. 
 
 In the above judgment, Mr. M'George, jun. in name of 
 the libellers acquiesced, took instruments, and craved extracts. 
 
 Reasons of Protest and Appeal by John M'Leod 
 Campbell, Minister of Row, against a judgment of the 
 Presbytery of Dumbarton, come to on the seventh day of 
 December, current, by which judgment the Presbytery 
 resolved to proceed to a probation of the libel against the 
 Appellant, at the instance of George M'Lellan and others, 
 designing themselves heads of families and inhabitants of 
 the Parish of Row. 
 
 In taking the protest for which I am now to assign reasons, 
 it is quite manifest that I cannot have been influenced, either 
 by the desire of protracting proceedings, or of preventing in- 
 vestigation, seeing that the instructions from the General 
 Assembly, under which the Presbytery are acting, put it out 
 of my power to prevent or even to delay any measure which 
 appears to the Presbytery expedient. 
 
 The Assembly's instructions, whatever other effect they 
 may have upon the history of this process, certainly save any 
 protest that I may take in the course of it, from being liable 
 to the complaints to which such steps on the part of the 
 prosecuted party are usually exposed. 
 
 All I do, or can contemplate in taking such a protest, is 
 to have the opportunity of recording my conceptions of the 
 step which the Presbytery have adopted ; and doing so, in 
 such a shape, and at such a point, as will bring the matter 
 under the view of the superior Courts, in the way best fitted 
 to enable them to do ample justice in reviewing the whole case. 
 
80 
 
 Of the reasons which compel me, however reluctantly, to 
 feel dissatisfied with the judgment of my brethren, some are 
 the same that have been ah-eady recorded as the grounds of 
 objections to the first judgments pronounced in this process. 
 The other additional reasons I would now respectfully state 
 — not again recurring to the objections taken against the 
 judgments on the relevancy, further than saying, that they 
 must manifestly remain as objections to every subsequent 
 step in the process, seeing that they amounted to this, that 
 " proceeding with the trial in such darkness, and under such 
 misconception, the appellant may eventually find himself 
 deposed from the ministry, for teaching not only what he 
 never held, but what he never has been libelled for holding." 
 
 I. In the form of process, chap. vii. sec. 5, it is provided that 
 if the Presbytery find the libel relevant, and that there is 
 cause to insist, they are to endeavour to bring the accused 
 party to a confession, whereby he may most glorify God. 
 Acting upon this as the law of the Church, the meeting of 
 Presbytery of the 3th of October last, was appointed for the 
 purpose of holding a conference with the appellant, and of 
 that meeting the following is the record : — 
 
 " Mr. Campbell being judicially asked if he adhered to his 
 Answers to the libel given in against him — declared that he 
 did adhere to the same. Being asked if he bad any addition 
 or explanation to make to these Answers — replied, that under- 
 standing this question to have reference to his personal 
 judgment of the explicitness of his Answers, and not to any 
 call for explanation that has subsequently arisen in the mis- 
 conception of the Court, and with reference to which he has 
 appealed, he does not feel it needful to add any explanation, 
 while he will be happy to meet any desire for explanation on 
 the part of any of his brethren, and answer any question 
 which such desire may prompt. 
 
 " The Presbytery then proceeded to read certain passages 
 from the Answers given in by Mr. Campbell, viz. page 22, 
 
81 
 
 beginning with the words, ' as to the extent of the atone- 
 ment' — and ending with the words, ' without distinction' 
 page 114, 'I liold and teach,' to page 115, 'then does 
 there lie a just charge against me;' page 116, ' These like- 
 wise,' &c. to page 119, ' rejecting God's truth.' In con- 
 nexion with the Fifth Act of the General Assembly, held at 
 Edinburgh in 1720, and the Texts of Scripture, and the 
 declarations of the Standards of the Church referred to in 
 the aforesaid Act." 
 
 Now, bearing in mind the object of this conference, viz. 
 to bring the accused party to a confession, it seems a fair 
 representation of the res gesta, as recorded above, to say, that 
 my adherence to the Answers was regarded as a confession, 
 that the further question as to whether I had any explana- 
 tions or additions to make, was put, both as giving an oppor- 
 tunity of qualifying my statements, which, it mi-ght be held, 
 was due, in fairness to their accused brother, and as fixing 
 the character of the Answers as a final confession, if no 
 explanations were offered — that the feeling on the part of 
 the Presbytery as to the distinctness of their own apprehen- 
 sion of the doctrines charged, and as to the distinctness of 
 the avowal of the truth of the charges was such, that there 
 was no inclination to take advantage of the invitation given 
 to put questions, if explanations were felt needful — and that 
 the collation of certain passages in the Answers, with passages 
 in the Scriptures, and in the Confession of Faith, referred to 
 in the Act of 1720, was intended to fix the cliaracter of the 
 former as a confession of a charge which the Presbytery had 
 already found relevant. 
 
 But whatever may be said as to the clearness with which 
 the record can bear this commentary, it will be in the recol- 
 lection of the Members of Presbytery who were present, that 
 it is a fair statement of the feeling which actually did prevail 
 in the Presbytery at the time. And certainly nothing but 
 its appearing superfluous could be a reason why the Presby- 
 
 H. 
 
82 
 
 teiy should not have recorded, in so many words, whether 
 the object of their meeting had been accomplished, and whe- 
 ther they had brought me to a confession, or had not. 
 
 Again. In the form of process (chap. vii. sec. 7,) direc- 
 tions are given as to the course to be adopted in proceeding 
 to probation, when, after the relevancy has been found, the 
 accused party denies the fact, obviously implying that it is 
 only when the charge is denied, and every attempt to bring 
 to confession has proved unsuccessful, that a Presbytery is 
 to proceed to probation. According to this principle, we 
 must regard the resolution of the Presbytery to proceed to pro- 
 bation as the same thing with a declaration by the Presby- 
 tery, that, in this case, the charge made, has been denied. 
 
 This, then, is my first objection, viz. the manifest incon- 
 sistency between the proceeding of Presbytery, on the 5th 
 October, and the judgment now appealed from. The former 
 seeming to imply that the Presbytery held me confessed as 
 to the charges brought against me — the latter seeming to 
 imply that they regard me as denying these charges. These, 
 indeed, are but inferences ; but they are inferences fairly 
 drawn ; and, further, the necessity for drawing inferences 
 arises from the absence of explicit statements on the subject — 
 a circumstance which can admit of no right explanation, but 
 in the clearness with which these inferences follow ; for it 
 would be manifest injustice in a Presbytery purposely so to 
 word their minute, as to make it impossible for the accused 
 party to know the footing on which he stands, or the estimate 
 that is formed by his Judges of the answers to the charges 
 brought against him, which he has lodged with them. 
 
 I therefore feel that this case would not rightly be sent to 
 proof until the proceeding of the Presbytery on the fifth 
 October was in some shape reversed, and until there was a 
 distinct finding of the Presbytery that the charges made had 
 been denied. 
 
 II. When a party accused of teaching doctrines, held to be 
 
83 
 
 heretical, denies the fact of his teaching these doctrines, then, 
 of course, a Presbytery are placed under the necessity of pro- 
 ceeding to probation ; but it is manifest that it is regarded 
 by the Church as much more desirable that the party should 
 fully admit and confess what it is that he teaches, and so 
 relieve the Presbytery from the comparatively difficult 
 work of gathering a man's doctrines fi'om the imperfect and 
 partial recollections of hearers ; and the two-fold risk, on the 
 one hand, of suffering heresy to go unpunished from lack of 
 proof, or, on the other, of causing an innocent person to suffer 
 from the partial record of his teaching, which alone can be 
 obtained by such means, — to bring them at once into the 
 condition of sitting in judgment on the doctrine really taught. 
 Feeling the rightness of this desire on the part of the 
 Church — feeling it, indeed, the way to enable my Presbytery 
 to do me substantial justice, and above all, feeling that the 
 only proper course for one called in question on the subject 
 of doctrine, and who had not himself, but the tenets which he 
 teaches, to defend, I did, as I was enabled, put my Presbytery 
 in possession of a fair and full statement of my views of the 
 subject in regard to which my orthodoxy had been called in 
 question. And it did appear to me that my brethren would 
 feel thankful that the case had been put into so distinct and 
 tangible a shape, and would have felt that all that remained 
 for them to do, was to apply these my Answers to the 
 Standard of the Word of God, and decree righteous judg- 
 ment, as God might give them the spirit of discernment. 
 My second objection, therefore, to the resolution to proceed 
 to probation is, that the course thus adopted, always objec- 
 tionable when not rendered absolutely necessary, was in this 
 case uncalled for. And that in turning away from the full 
 statement laid upon their table, and in going to ascertain 
 what may be gathered and authenticated of my teaching from 
 the partial and inaccurate recollections of my hearers, my 
 brethren are unnecessarily exposing themselves to the risk of 
 
84 
 
 being led away from the true merits of tlie case — of making 
 me an offender for a word — and, as regards the truth of God, 
 of sitting in judgment on half-remembered expressions, 
 instead of being found weighing the broad and full statem'ent 
 of the doctrines held. 
 
 III. In Chap. vii. sec. 8. Form of process, the following 
 provision is made for dealing with ministers to whom a 
 charge of heresy has actually been brought home, — " if the 
 errors be not gross, and striking at the vitals of religion, or 
 if they be not pertinaciously stuck unto, or industriously 
 spread, with a visible design to corrupt, or that the errors 
 are not spreading among the people, then lenitives, admoni- 
 tions, instructions, and frequent conferences are to be tried 
 to reclaim without cutting off." From this passage it appears 
 that it is not so much the fact of past acts of heretical teach- 
 ing, as the present state of the views and teaching of the 
 person against whom such past acts may have been proved, 
 that is to be considered. It is never the principle of the 
 Church to put errors of this kind on a footing with scanda- 
 lous sins, but rather to consider whether there is prospective 
 danger in suffering the individual to occupy the place of a 
 Teacher; therefore does she take no advantage of statements 
 made in time past, in the way of holding a man committed, 
 but simply seeks to be assured of the orthodoxy of a man's 
 present faith, and of v/hat would be the character of bis 
 teaching, if now permitted to teach. 
 
 This principle, by which the Church's conduct towards 
 her ministers, subsequent to the proof of heresy against them, 
 is regulated, I now refer to, as justifying the importance I 
 have held to be due to my own statement of my views, and 
 I would rest upon it this third Objection to the judgment 
 appealed from, viz. that if subsequent to the unfavourable 
 issue of a trial, an error not pertinaciously adhered to could 
 not be made the ground of cutting me off, there is no occa- 
 sion to inquire, or go about to prove whether I have ever 
 
85 
 
 taught any thing beyond the statements contained in my 
 answers. If 1 have never held nor set forth any thing on 
 the. subject to which they refer, beyond what they state, then 
 they must be admitted to contain the whole case. On the 
 other hand, supposing that any thing had been held not 
 admitted in them, then such other matter should be made no 
 account of, seeing that not only is it not pertinaciously 
 adhered to, but is not now held at all. 
 
 I desire not to be understood as in the most distant way 
 admitting that I have either held or taught any such matter, 
 beyond the statement I have submitted to my brethren. If 
 indeed such had been the fact of my past teaching, and that 
 I had once held what I had subsequently seen cause to give 
 up, I would have felt the free and full admission of my error 
 to be my present duty to the Church of Christ. To such a 
 duty, however, I have not, as yet, found myself called : but I 
 suppose the case that I had held or taught any thing beyond 
 the statements in the Answers, because though I myself know, 
 my brethren are not called upon to take for granted that 
 such has not been the case, and because, therefore, i'n object- 
 ing to their resolution to proceed to probation on the ground 
 which I am now taking, it is incumbent on me to shew that 
 the ends of justice do not render it imperative upon them to 
 inquire what the fact in this respect is, for that it is quite 
 enough to enable them to judge whether the people under 
 my charge, and the Church of which I am a member, are 
 entitled to expect from them that they should take any step 
 to interrupt my ministrations, — that it is quite enough, I 
 say, to enable them to judge of this, that they should know 
 what, at this moment, I hold and teach. 
 
 IV. It is in the knowledge of my brethren, that some 
 members of Presbytery, on hearing the Answers read, de- 
 clared that they went farther to condemn me, than even the 
 statements charged in the libel, supposing them proved ; and 
 that the same individuals have since stated, that, on reading 
 
 h2 
 
66 
 
 and reconsidering' these answers, they have departed from 
 this opinion. Now, this fact has furnished the Presbytery 
 in general, and these individuals more particularly, with a 
 striking practical illustration of the injustice to which a per- 
 son may be exposed, by having his sentiments judged of from 
 the impressions carried away by tlie hearers of spoken dis- 
 courses. And the Fourth consideration which I present, as 
 appearing to me a reason why the Presbytery should not 
 have resolved to proceed to probation, is, that if any thing 
 in the form of expression, ascribed to me in the vaiious state- 
 ments in the minor proposition of the libel, should appear to 
 my brethren more objectionable than the statements contained 
 in my Answers, this might have been regarded as having a 
 satisfactory explanation in the imperfect character of that 
 record of spoken discourses which the recollections of hearers 
 furnish. 
 
 If persons sitting in a judicial capacity, listening, with the 
 feeling of the responsibility of such a situation, to the reading 
 of written defences, could take up so decidedly, and so 
 strongly, unfavourable impressions, which on reading these 
 same Answers again were changed, much more might it have 
 been the case, that words might be quoted, yea honestly 
 sworn to, from which no true estimate of the thing taught 
 could be formed. 
 
 Lastly, It may not be improper to notice now, in conclu- 
 sion, the single ground for proceeding to lead a proof which 
 was mentioned in the inferior Court. It was asked, " Why 
 say that there was no occasion to take proof, when certain 
 statements in the minor proposition of the libel were dis- 
 tinctly denied?" 
 
 Acting upon the principle of fairly stating facts to the 
 extent of my knowledge, I have said of those statements 
 which I did not recognise, that I did not recognise them ; — 
 of those again which I knew I could not have used, that I 
 have not used them. I so refer to these statements, not 
 
87 
 
 because they went to prove something which I did not admit 
 to be true, but just because these were tlie facts concerning 
 them. And some of the statements which I have refused to 
 recognise as mine, are not so much statements of error, as 
 they are absolute nonsense : and others of them, although 
 they liad been used, could not be regarded as amounting to 
 any thing more than an inaccurate and awkward expression 
 of doctrines, which I admitted myself to teach. 
 
 But in reply to the above argument for proceeding to 
 probation, founded on the notice which I have taken of the 
 statements of the minor proposition, I would simply observe, 
 that the question — the great question, in regard to Vi'hich the 
 Presbytery are seeking a sure answer — is not whether cer- 
 tain words in the minor proposition have been uttered, but 
 whether certain doctrines denounced, in the major, as hereti- 
 cal, have been taught. When the line of defence adopted is, 
 that the doctrines charged, admitting them to be taught, are 
 not heretical, and objection is thus taken against the relevancy, 
 of the libel, then it becomes of no importance to inquire, 
 whether the particular statements in the minor proposition 
 are true or false, seeing that, supposing them to be all true, 
 they can never be used as the proof of any charge beyond 
 what is contained in the major to which they refer. 
 
 The occupation of time and attention on my own part, 
 involved in conducting my defence, according to the course 
 resolved upon by the Presbytery — my consequent abstraction, 
 for the time, from the ordinary duties of my ministry — the 
 occupation of the minds of my whole parish with the details 
 of the trial — along with the evil influence in many ways 
 likely to arise from tlie collisions of individuals, appearing for 
 the prosecution and for the defence — collisions from which 
 the most perfect integrity and honesty of purpose are no 
 certain protection — are considerations, which, though I do 
 not found upon them here, do still add much to my regret 
 that my attempt to save my Presbytery, my parish, and 
 
68 
 
 myself, from the evils connected with the probation of the 
 libel, by the full statement with which I furnished my 
 brethren, have proved unsuccessful. 
 
 In respect whereof, &c. 
 (Signed) John M'Leod Campbell, 
 Minister of Row. 
 
 Kilninver, Ibth December, 1830. 
 
 Reasons of Dissent and Complaint by the Rev. Robert 
 Story, from a judgment of the Presbytery of Dumbarton, 
 at their Meeting held in Dumbarton, on the 21st of Sep- 
 tember, to the next Meeting of Synod of Glasgow and 
 Ayr, anent the relevancy of the major proposition in the 
 libel presented against the Rev. John M'Leod Campbell, 
 by certain parishioners of Row. 
 
 1st, I might object to the libel generally, as containing 
 vague and indefinite charges, clothed in words susceptible of 
 various meanings, without specifying in what sense Mr. 
 Campbell employed them when illustrating what he con- 
 ceived to be the truth of God. Upon the principle laid 
 down in the form of process, that since the credit and suc- 
 cess of the gospel much depends on the entire credit and 
 reputation of Ministers, their sound doctrine and holy con- 
 versation, no stain thereof ought to be lightly received, nor 
 when it comes before a judicature ought it to be negligently 
 inquired into. I hold, that unless it had contained more 
 precise charges, it ought not to have been entertained by 
 the Reverend Presbytery. Had the remit of the venerable 
 Assembly, by any possible construction of the powers which 
 it confers upon the Presbytery, released them from their 
 duties or responsibility, as the radical Court of Justiciary, 
 I might have acquiesced in the judgment of my brethren. 
 
89 
 
 The General Assembly, however, concluding, from an ex- 
 parte statement before them, (of which Mr. Campbell had 
 no power in their presence to give any explanation,) enjoined 
 the Reverend Presbytery to receive a libel from the com- 
 plainers. In its very terms the remit implies that the Pres- 
 bytery had ascertained, or would ascertain, that doctrines 
 imputed to Mr. Campbell were the identical doctrines con- 
 demned by Act 1720; and I dissent from the judgment of 
 the Reverend Presbytery, because, from the libel which they 
 have found relevant, they could not so conclude by any 
 unavoidable or necessary consequence. For although it 
 should be found that the same words have been used by Mr. 
 Campbell, as are employed to clothe the doctrine which that 
 Assembly condemned, it does not follow that they denoted 
 the same conceptions of truth. Solitary sentences, or pas- 
 sages, severed from their connexion, might be selected from 
 the infallible word itself, which would seem in utter discord- 
 ance with the truth which that word was intended to convey; 
 and upon the same principle the standards of our Church 
 might be easily proved a mere collection of heretical notions. 
 A man must not be condemned, much less a minister of the 
 gospel, for a word. In the mere words of every teacher, 
 from the apostolical times until now, might be detected some 
 damnable error ; more especially all the Protestant Fathers 
 might have been served with libels concluding for the last 
 penalties. Luther, beyond all controversy, might have been 
 consigned to the flames by a jury of his brother Reformers ; 
 and Calvin himself, the most exact of Theologians, might 
 have shared the doom of Servetus. 
 
 Were it eventually found that the words imputed to Mr. 
 Campbell in the libel, imply what the Presbytery suppose, 
 this dissent from their judgment, it might seem expedient to 
 withdraw ; but as yet, not being able to see that they are 
 necessarily significant of the doctrines which the Act 1720 
 condemned, I cannot but complain that the production of a 
 
90 
 
 libel more accurate and precise in its allegations was not 
 enjoined upon Mr. Campbell's accusers. 
 
 2d, But more particularly, I object to the major proposi- 
 tion of the libel, in respect of its not containing specifically 
 libellous matter. For that alone I hold to be libellous in 
 doctrine, which is contradictory of any declaration in the 
 Holy Scriptures or our Standards. Were any other prin- 
 ciple admitted such a latitude would be afforded to rash and 
 malignant accusers, as must of necessity jeopard the reputa- 
 tion and usefulness of every minister of the Church of Scot- 
 land. Trials for constructive treason would not be more 
 fatal to civil freedom, from the jealousy and suspicion of 
 tyrannical power, than trials for inferential heresy to honest 
 and bold teaching of truth, in seasons of ecclesiastical excite- 
 ment or intrigue. Thus I express myself to guard and illus- 
 trate what I say, when I dissent from the judgment of the 
 Presbytery anent the relevancy of the major proposition, 
 because it does not, according to the meaning of the terms 
 employed, necessarily contain libellous matter. 
 
 The words "Universal Atonement" and "Universal Par- 
 don," " Assurance is of the essence of faith" — the libellers 
 may have heard Mr. Campbell pronounce, but in what 
 sense they do not aver, which indeed could have been known 
 to the Reverend Presbytery only by their having specifically 
 declared to what Scriptural truths, or Protestant doctrines, 
 they were opposite. 
 
 ?a\, While I dissent and complain for the reasons already 
 assigned, I do so further because in a certain sense the words 
 imputed to Mr. Campbell, by the libellers, express most 
 true doctrines, contrary neither to the Scriptures nor the 
 Standards of our Church. 
 
 1st, With regard to universal atonement and pardon 
 through Jesus Christ, I must premise, as they are not words 
 of Scripture, they are not to be adopted without very special 
 explanation. To the use of words not in Scripture I have 
 
91 
 
 evei" had, and now more than ever, strong objections ; hold- 
 ing as I do, that since, on the highest authority, " the words 
 of God are pure words, as silver tried," they are the best 
 possible for expressing the truths which he has chosen to 
 reveal ; — nay further, esteeming as errors, not diiFering in 
 kind, if even in degree of guilt, the coining of new expres- 
 sions to describe more accurately the ancient truths of God, 
 and the profane use of God's own words to clothe the novel- 
 ties of human invention. 
 
 1st, But while 1 so express myself, and without any sanc- 
 tion of its use, there is a sense of universal atonement — not 
 contrary to Scripture declarations, nor inconsistent with the 
 Standards of our Church. It is not contrary to Scripture 
 declarations. There are many expressions indeed in the Old 
 and New Testament, which, witliout violent or unnatural 
 construction, imply the existence of a certain relationship 
 between Christ and all human beings, which could not be 
 unless all, in some way or other, were aflFected by His incar- 
 nation, by His life, and by His death. The head of their 
 common enemy, according to the first promise, he was 
 ordained to bruise; in the seed of Abraham, his ancestor, 
 according to the flesh, God himself declared all the families 
 of the earth should be blessed — he is described as the desire 
 of all nations, as the bearer of the iniquities of all — as the 
 taker away of the sin of the world — as tasting death for 
 every man. All which expressions, and many others equally 
 emphatic, might be selected, are decisive of a wider connex- 
 ion between Christ and man than could be explained by the 
 relationship that exists between him and the chosen people 
 of God, — unless other declarations were found by which 
 their import could be countervailed or neutralized, they 
 imply that something has been afiected by the Saviour's 
 dying in the common nature of man, in which men have a 
 common interest. There is, however, neither in the Old nor 
 in the New Testament any such expression. He is described, 
 
92 
 
 indeed, as laying down Ins life for the sheep ; but it is a bold 
 conclusion that no other, therefore, are interested in his 
 death. As well might it seem, that because he took away 
 the sin of the world, sin still remains on each individual soul. 
 He saves only his people from their sins ; but can it follow, 
 by any just consequence, that the guilt of those who reject 
 him and die in their sins is not aggravated because he died ? 
 
 2d, Besides, the typical institutions devised to show forth 
 to the ancient church the character of the Saviour's agency 
 and his gospel corroborate the explicit declarations alluded 
 to : thus, not to multiply examples, the lifting up of the ser- 
 pent attested the possibility of cure to all who were diseased, 
 while the atonement made every year for all the sins of all 
 the people, was significant of the blessed truth, although sin 
 existed communion was possible between God and man. 
 
 3d, But further, while it contradicts no divine testimony 
 and harmonizes with gospel truth revealed in typical institu- 
 tions^ it is assumed throughout the whole Bible, and at every 
 point is elucidated and confirmed by the analogy of faith. 
 The etymology of the Saxon word atonement, adopted in 
 our translation, for which reconciliation is sometimes synoni- 
 mously used, implies the removal of an obstruction which 
 prevented the contact, agreement, or communion of objects 
 or agents. In this sense, atonement, as synonimous with the 
 effect of the death of Christ, expresses the radical truth, so 
 to speak, without which the continuance of life to man, or 
 any communions of God with any man, would have been 
 impossible, or be now an inexplicable mystery. Adam for- 
 feited his life by his sin. Irrespective of God's secret coun- 
 sel, or of his ultimate design in the creation of man, the 
 legislative declaration. In the day thou eatest thereof thou 
 shalt surely die, conclusively attested to Adam and to all, the 
 righteous, and by God's ordinance, the inevitable desert of 
 sin — death ; the extinction of life, by which in any or all of 
 its senses, is implied utter impossibility of holding com- 
 
93 
 
 munioTi with God. The fact, then, of Adam being visited not 
 in judgment but in mercy by his Maker, revealing in promise 
 to him, although guilty and deserving death, the bearer of 
 iniquities and the destroyer of death, proved that, notwith- 
 standing his sinfulness, Adam, and the human race in Adam, 
 were placed in circumstances where that communion had not 
 ceased to be possible. The whole of Scripture, the analogy 
 of all the truths which scripture contains, obviously connect 
 those circumstances and the possibility of that communion 
 with the work of the Messiah — the bruising of the serpent's 
 head — the atonement, and this irrespective of those ultimate 
 distinctions which God in his eternal counsels had decreed 
 to establish among the children of men. Those circumstances 
 — this possibility — this reconciliation — tkis atonement, so 
 different from the fixed irremediable death that had been 
 incurred, obviously, according to the Scriptures, affects all 
 men, and that in virtue of Christ's agency. In this sense, 
 therefore, using atonement, it seems undeniable that the 
 term universal atonement is expressive of a truth clearly 
 revealed in the Bible, without which the race of men would 
 have perished in the person of the first sinner, or their suc- 
 cessive generations would have judicially been excluded' 
 without any exception whatever, from the possibility of any 
 intercourse with their offended Creator- Now, as it appears, 
 that in this sense, the work of the Saviour in its consequences, 
 is not limited to those, merely, who believe in his name, 
 but extends to all, in as much as existence could not have 
 been enjoyed by the most godless scorner of the blood of 
 Jesus, had not that blood been shed — even Cain the first 
 murderer would never have been, but for the death of him 
 who was the object of his brother's faith and hope ; and he 
 perished in his sins, not because he was doomed by inevita- 
 ble and fatal necessity to that which was evil, but because, 
 when he had shed innocent blood, he looked not to the sin- 
 offering lying at his door, and his existence was a permanent 
 
 I 
 
94 
 
 misery frora the conviction, that his punishment was greater 
 than lie could bear ; while he denied that there was forgive- 
 ness with him by whose mercy the life of his father had 
 been saved, and in whose promises to the guilty the soul of 
 his believing brother had found repose. 
 
 While the very existence of the race of man and of every 
 individual of that race, in a condition intermediate between 
 contracted guilt and its deserved infliction, of necessity im- 
 plies the all-comprehensive virtue of the atonement, as already 
 explained ; so all the manifestations of God's character in the 
 Scriptures, unite in setting forth, in illustration of the truth, 
 that men are now, and have been ever since the fall, under 
 a dispensation, where, at the very least, it may be averred 
 judgment is suspended, not inflicted. For otherwise, there 
 could be no other conclusion, than that the estate of the repro- 
 bate differed in the degree, not in the kind of its misery, 
 while on this side the grave, and in the endurance of the 
 second death beyond it. 
 
 2d, But the reasons why I dissent from the judgment of 
 the Presbytery, in respect of the relevancy of the term uni- 
 versal atonement, will appear further from what I proceed to 
 state concerning the term universal pardon. The term itself, 
 I have no hesitation in unreservedly and unequivocally con- 
 demning, as fitted to mislead, as not framed to give right 
 conceptions of the truth, either in the Scriptures or the 
 Standards. But the truth must not suflfer although arrayed 
 in an unseemly garment, as if thereby, of necessity, it were 
 transformed into error ; for there is a sense in which all men 
 are pardoned through Jesus Christ. They are now in a state 
 of probation, or under a dispensation of grace, as is most 
 clearly revealed throughout the whole of Scripture. These 
 express the same fact or truth, and I use them as convertible 
 terms. The continuance of being, and the possibility of 
 communion with God, resulting from the atonement, might, 
 or might not, have been a blessing: but the term universal 
 
95 
 
 pardon implies also, that man's life was not continued to 
 him as a curse, and that he might enjoy communion with his 
 Maker if he willed it. If it were otherwise, the Scriptures 
 would teach that man is necessarily, and without remedy, 
 subjected during the whole of his being to the judicial results 
 of the original sin ; that his continuance in sin is not because 
 he himself will have it so — that he is in the very condition 
 in which he would have been had Christ not died — that he is 
 condemned now, and will be hereafter, simply because he is 
 a child of Adam, and not as the wilful rejecter of God's grace 
 in his crucified Son — that he is the inheritor of death, tem- 
 poral, spiritual, and eternal, because, in a remote age, in the 
 first beginning of time, his ancestor violated a law meriting 
 that judgment ; and not that he himself has devoted the 
 energies of his perverse and depraved mind to the perpetra- 
 tion of two great evils, hewing out to himself broken cisterns, 
 and the forsaking of God, the all-sufficient good, the fountain 
 of living waters. 
 
 Now, no truth is more clearly revealed in Scripture, than 
 that God does not hate any of the sons of men, in the com- 
 mon acceptation of the terra. Hatred of any object is in- 
 separably connected in our conceptions with a desire of 
 inflicting upon it pain — to attribute such a sentiment to 
 God is Blasphemy, and cannot possibly be found among 
 the delineations of tlie divine character in the records of truth. 
 He swears by himself, by his own life, on the contrary, that 
 he has no pleasure in the death of the wicked. The in- 
 numerable counsels, expostulations, entreaties, promises, 
 threatenings, the Bible contains, all express the same solemn 
 and awful reality, which imposes upon each human sinner so 
 peremptory an obligation to return to his God and give him 
 glory. In so expressing myself I mean to affirm, that all men, 
 within and beyond the pale of special revelation, are utterly 
 inexcusable in not giving glory to God ; and that at all times, 
 and every where, according to the Scriptures, he has, in virtue 
 
of the atonement, manifested such long suffering and good- 
 ness, as are fitted to lead all to repentance — every man, from 
 the beginning, being placed in circ-umstances, sufficiently 
 decisive of God's desire of his true happiness, to warrant his 
 final condemnation, even although Adara and his intermediate 
 ancestors had never sinned. 
 
 So explained, it will be seen how the present condition of 
 the wicked being different from the future, depends upon the 
 alleged heretical notion of universal pardon. — Why they are 
 not now in a condition of fixed and in-evocable judgment — 
 why there is not yet such a gulf between them and the 
 righteous, as between Dives and Lazarus in the parable — 
 why its insertion is delayed without compromise of his in- 
 flexible justice — that the present condition and final doom 
 of the ungodly might unite to unfold the character of him 
 thus described in the Psalms, " thou wast a God that for- 
 gavest them, but tookest vengeance on their inventions." 
 
 Finally, As it thus appears, unless, in a certain sense, the 
 work of Christ be regarded as so extensive, there could be no 
 specific difference between a human sinner and a condemned 
 spirit, every where in Scripture represented as in very unlike 
 conditions ; as the very idea of a dispensation of grace, of 
 which the Bible itself is a symbol or a monument, must be 
 rejected, and the preaching of the gospel, which it bears to 
 any but the elect, as a solemn mockery, if not a profane 
 and presumptuous intermeddling with the purposes of God — 
 I trust my brethren will do me the justice of saying, that 
 while I so think and feel, I could not but dissent from 
 their finding anent the relevancy of the first accusation in the 
 major proposition of the libel. 
 
 3d, But further, I dissent from the judgment of the 
 Presbytery, in respect of the utter indefiniteness of the second 
 charge, namely, that assurance is of the essence of faith, and 
 necessary to salvation, so obviously susceptible of different 
 meanings, which itself is decisive of its irrelevancy ; but more 
 
97 
 
 especially, because its most obvious meaning is contradictory 
 of no Scripture declaration. The Scriptures indeed give no 
 declaration on the subject. If assurance, being of the essence 
 of faith, imply any thing else, than that a mental persuasion 
 or assuredness is identical with believing — wherever the 
 word is used, or the idea expressed in Scripture, of necessity 
 this assuredness or persuasion is implied, for in the Scrip- 
 tures, devised to be profitable to all men, words are used with 
 their common meaning, to express truths of common im- 
 portance. In all ages, and in all languages, belief implies 
 persuasion, so that they may be regarded as convertible 
 terms, — of this there can be no question, as it is well ex- 
 pressed by a learned and profound divine of the present day, 
 and a father of this Presbytery — '* The assurance of faith," 
 says the Rev. Dr. Hamilton, in one of his able publications, 
 '* or a clear and full conviction of the reality of the thing 
 believed, is absolutely essential to the nature of faith. In 
 fact, this assurance and faith are one and the same thing, 
 and none who understands the meaning of the language, will 
 ever hesitate for a moment to admit, that it is absolutely ne- 
 cessary to the existence of religion in the heart. Faith, and 
 the assurance of faith, are only two names for the same thing." 
 Assuming, then, this definition of the assurance of faith to be 
 just and true, viz. that assurance of faith is faith, the libellers 
 must be held as attributing to Mr. Campbell, as a heretical 
 notion, that faith is necessary to salvation. Is it needful to 
 say any thing more, why I object to the relevancy of the 
 second charge in the major, inasmuch as it contradicts no 
 scriptural declaration, for might not the words, " without 
 faith it is impossible to please God," quoted by any minister 
 of the gospel, as well be incorporated in a libel, concluding 
 for the last penalties? 
 
 4th, But I dissent further, in respect of the charges in 
 question being in nothing contrary to the truth of the matter 
 contained in our Standard. 
 
 i2 
 
m 
 
 While I hold that the doctrines of the Standards are truths 
 of God, only because they are found in the Scriptures ; and 
 that the Scriptures are not to be regarded as teaching certain 
 doctrines, merely because they are found in the Standards; 
 it is readily admitted, that were the Standards to contain any 
 declaration which the alleged heresies oppose, irrespective of 
 the Scriptures, for the purposes of good order and discipline, 
 they must be held judicially relevant to infer the conclusions 
 of the libel. But in regard — 
 
 1st, To universal atonement in the sense already explained, 
 I can discover nothing contradictory of the Confession of 
 Faith and Catechisms of this Church, approvsn by the General 
 Assembly, and ratified by law. For this is evident — nega- 
 tively and positively, from what they do not and what they 
 do declare. 
 
 1st, They do not declare that in no way whatever all 
 men are aflfected by the death of Christ. They do not 
 declare that the sentence was suspended in virtue of any 
 other agency than that which was revealed in the first pro- 
 mise. They do not declare that men would have existed in 
 their present condition of trial irrespective of the shedding 
 of the blood of Christ — that the wicked or unbelieving are 
 already in the very condition in which they are doomed to 
 exist eternally — that men do not aggi'avate their guilt every 
 moment by rejecting God's counsels against themselves, by 
 refusing to acknowledge, in God's long suffering and kind- 
 ness, what is naturally fitted to lead to repentance and salva- 
 tion — that the reprobation of these who are not elected unto 
 life, is, without any respect to their own sin, or that, by 
 eternal and infallible decree, God is, in the same sense, the 
 author of man's damnation as he is of man's salvation — 
 finally, they do not declare that while here the reprobate 
 are so doomed to unbelief, or urged to strong delusions by 
 such necessity as would justify them in not believing in 
 Jesus as their Saviour, or rejecting the etenial truths of God. 
 
All which they could not avoid declaring, if they taught that 
 in no way whatever all men .were affected by the death of 
 Christ. 
 
 2d. But, from what they do declare regarding it, it is most 
 clear, that they contain nothing incompatible with the doc- 
 trine in question. They affirm most clearly and definitely, 
 that " those of mankind who are predestinated unto life, God, 
 before the foundation of the world was laid, according to his 
 eternal purpose and secret counsel, and good pleasure, of his 
 will, hath chosen in Christ, unto everlasting glory, out of his 
 mere free grace and love, without any foresight of faith, or 
 good works, or perseverance in either of them, or any other 
 thing in the creature, as conditions or causes moving him 
 thereunto, and all to the praise of his glorious grace. As 
 God hath appointed the elect unto glory, so hath he, by the 
 eternal and most free purpose of his will, fore-ordained all 
 the means thereunto. Wherefore, they who are elected 
 being fallen in Adam, are redeemed by Christ, are effectually 
 called unto faith in Christ by his spirit-working in due 
 season, are justified, adopted, sanctified, and kept by his 
 power, through faith unto salvation. Neither are any other 
 redeemed by Christ, effectually called, justified, adopted, 
 sanctified, and saved, but the elect only." 
 
 Now such declarations as these, in their matter, are most 
 true founded on the infallible oracles of God. For through- 
 out the whole of the Confession the word Redeemed, or the 
 idea of redemption, is never introduced without reference to 
 the work of the Spirit in those who shall finally be saved. 
 
 If, by universal atonement in the major of the libel were 
 meant, that all were redeemed in this sense, or that all were 
 equally in possession of something u-hich Christ did to pur- 
 chase, ichether they believed in his name or not, I would have 
 no hesitation whatever, instead of dissenting from the judg- 
 ment of my brethren, in pronouncing it a pernicious error— 
 an Antinomian delusion, and striking at the very vitals of 
 
100 
 
 religion. But universal atonement cannot for a moment be 
 regarded as synonymous with universal redemption. The 
 atonement, in the sense I have explained, having, according 
 to the Scriptures, rendered possible communion between 
 God and sinful Adam, while it is the very tenor by which 
 his posterity exist in their present condition. 
 
 That the atonement, as thus affecting all, is distinct from, 
 while not inconsistent with, the doctrine of the Standards 
 regarding particular redemption, must be apparent from the 
 answer to the question, " How are we made partakers of the 
 redemption purchased by Christ ? By the effectual applica- 
 tion of it to us by his Holy Spirit." 
 
 That the possibility of the communion alluded to, or the 
 tenor by which we hold existence, cannot be convertible 
 with redemption, is obvious from the way it is applied by the 
 Spirit to the soul, namely, by working faith in us, and thereby 
 uniting us to Christ in our effectual calling. 
 
 The fact that God was pleased according to the unsearch- 
 able counsel of his will, whereby he extendeth or withhold- 
 eth mercy as he pleaseth for the glory of his sovereign power 
 over his creatures, to pass by, and to ordain them to dis- 
 honour and wrsith for their sin, " to the praise of his glorious 
 justice," affects not the truth that universal atonement accords 
 with particular redemption, meaning by this the manifesta- 
 tion of that work of God in Christ existing only in those 
 who believe. For the Standards most wisely say, that for 
 their sin they were ordained to dishonour and wrath, while, 
 with consummate discretion and wisdom, they avoid expres- 
 sions more particular ; although beyond all controversy they 
 cannot be held as affirming that the sin for which they are 
 ordained to dishonour and wrath is utterly irrespective of 
 what Christ has done for the world, or of the condition in 
 which the shedding of his blood bad placed all the genera- 
 tions of men. 
 
 2d, With respect to universal pardon as it has been ex- 
 
101 
 
 plained, I cannot but hold that it is compatible with the 
 doctrines of the Standards and negatives none of their declara- 
 tions. Were all enjoying pardon, in the sense the word is 
 used in those standards, no reason could have existed for any 
 other but a unanimous judgment of Presbytery in this matter; 
 but while I hold, that the Standards are founded upon the 
 infallible word, I do not thereby admit that the words em- 
 ployed in them are words of God, or that they are at all 
 times the best possible for clothing his truths. In these 
 Standards, it is taught, that pardon is bestowed upon the 
 redeemed, not for any thing wrought in them or by them, 
 but for Christ's sake alone — not, of consequence, for the sake 
 of their repentance, yet it is also taught that repentance is of 
 such necessity to all sinners, that none may expect pardon 
 without it. The pardon of the Standards expresses that 
 which cannot be enjoyed by an impenitent mind. Of neces- 
 sity, therefore, even in this life, universal pardon can have no 
 existence so long as one prodigal of the human family has 
 not returned to his heavenly Father. But in so limiting the 
 meaning of pardon, the Standards of this church can never be 
 held as excluding the idea of its universality, in the sense in 
 which I have defined it — namely that something is done to 
 and enjoyed by all men, in consequence of the dying of the 
 Lord Jesus. The possibility of communion with God might 
 have been unaccompanied with any desire for that commun- 
 ion on the part of God. The prolongation of life might have 
 been, without enjoyment ; but the fact, that the tender mercies 
 and loving kindnesses of God, are over all men, and that 
 all are under a dispensation of grace, the Standards no- 
 where deny. They do not therefore limit to the redeemed 
 what the Saviour hath purchased by his blood. On the con- 
 trary, there are express declarations of the Standards in which 
 they teach, that the work of Christ extends beyond the 
 redeemed in the procuring and bestowal of blessing. All 
 gifts, ordinary and extraordinary, of the Holy Spirit, Christ 
 
102 
 
 has receired from his Father for the benefit of man ; nor will 
 it be denied, that wherever the Spirit affects any soul, it is in 
 virtue of the work of Christ ; while it is equally clear, that 
 whether ordinary or extraordinary, every gift or influence 
 bestowed is in itself a blessing. " For whom did the Saviour 
 procure the Holy Spirit? for the redeemed only ?" The Stand- 
 ards assert the contrary, and say, "that others not elected or 
 redeemed, may have some common operations of the Spirit." 
 
 The conclusion is unavoidable, that unless the Standards 
 held that the Holy Spirit would have strove with man's 
 rebellious mind although Christ had not died, they thus 
 unequivocally teach, that others than the redeemed are under 
 a dispensation of grace — that others than the redeemed are 
 tlie recipients of divine influences — influences purchased by 
 his blood, and thus teaching that universal pardon, as it has 
 been defined, is truly accordant with particular redemption. 
 Now, unless these common operations of the Spirit are curses 
 and not blessings, and that all the mercies, others than the 
 redeemed enjoy, are expressive of hatred and not of love — 
 of cruelty, and not of kindness in God — unless the grief so 
 often expressed, that men should fail to turn to him their 
 hearts, be, but as a mere rhetorical device, and not an awful 
 reality ; the Standards in so expressing the truth, coincide 
 with the Scriptures in representing the crucified and risen 
 Saviour as the channel of blessing, of spiritual blessing, over 
 a wider field than the sanctuary of His elect children. 
 
 In all this, so natural for us to believe, I see clearly the 
 doctrine of the major in the sense I have explained it — un- 
 deniably true, as it may be, in the estimation of all who have 
 seen Jesus weeping over Jerusalem, or heard him say, " he that 
 hath seen me hath seen the Father." Regarding it, therefore, 
 as most clearly admitted in the Standards, that the reprobate 
 enjoy blessings conveyed to them through Jesus, which were 
 impossible for them to have enjoyed, had not they been 
 interested in the shedding of his blood, or been born under a 
 
103 
 
 dispensation of grace or pardon — I cannot conclude with 
 my brethren in the terms of their judgment, regarding the 
 universal atonement and pardon of the libel. 
 
 3d, In respect of the second charge, I also dissent from 
 that judgment, as nowhere do the Standards deny, that faith 
 is necessary to salvation ; a proposition with which, after 
 what has been stated concerning it, that in the libel I am 
 entitled to regard as identical, and, beyond controversy, not 
 relevant to infer its conclusions. 
 
 Had the doctrine that assurance of personal salvation is of 
 the essence of faith, been imputed to Mr. Campbell, the 
 accusation would have been of a different complexion, as it 
 might have seemed to justify the finding of the Presbytery, 
 in so far as it may be held opposite to the chapter of the 
 Westminster Confession of Faith. As that, however, is not 
 charged, but only that an assured faith is necessary to salva- 
 tion, in which there is a perception of Christ's relationship 
 to the man so believing, I must dissent from the judgment of 
 the Presbytery regarding its relevancy, so long as I hold that 
 to be a true definition of faith in our Shorter Catechism, 
 according as it does with the use of the term in Scripture, 
 nameJy, that whereby we receive and rest upon Jesus Christ 
 alone for salvation, as he is offered in the gospel. 
 
 For these and various other reasons that might be assigned, 
 and which I shall crave liberty at their bar to express, I com- 
 plain and dissent from the judgment of Reverend Presbytery, 
 to the Very Reverend the Synod of Glasgow and Ayr, at 
 their meeting, to be held at Irvine 12th of October, 1830. 
 
 (Signed) R. Story. 
 Dumbarton, October 1st, 1830. 
 
 What is contained on this and the preceding thirty-eight 
 pages, is a true copy of Reasons of Dissent and Complaint 
 of the Rev. Robert Story, against a judgment of the Pres- 
 bytery of Dumbarton, of date the 2l8t September, 1830. 
 William Jaffray, Pby. Clerk. 
 
PROOF FOR THE PROSECUTION 
 
 IN THE CASE OF 
 
 JOHN MACLEOD CAMPBELL, 
 
 MINISTER OF ROW. 
 
 The Rev, Patrick Brewster, one of the Ministers of the A 
 Abbey Parish of Paisley, aged about forty-three, married, 
 being solemnly sworn, examined, and purged of malice and 
 partial counsel, depones, that he is one of the ministers of 
 the Abbey Parish of Paisley : Depones, that he has been 
 about twelve years an ordained minister of the Church of B 
 Scotland : Depones, that he knows the defender : Depones, 
 that he heard the defender preach at Row on the occasion of 
 the presbyterial visitation in July, 1830: Depones, that he 
 made written notes of the sermon at the time : Depones, 
 that the defender's discourse was a lecture upon the first C 
 twelve verses of the fifth chapter of Matthew : Depones, that, 
 upon the pardon of sin, Mr. Campbell said, that that man 
 alone can obtain mercy, or can be saved, *' who knows that 
 God has had mercy upon him, and has forgiven him ;" the 
 words just quoted being Mr. Campbell's own words, and the D 
 previous words the import or substance of what Mr. Camp- 
 bell said : Depones, that on the same occasion the defender 
 said, that those alone bore the character of peacemakers, "who 
 knew that Christ died for every human being," the words 
 last quoted being Mr. Campbell's own words. Interrogated E 
 for the defender, Depones, that the words in the expression 
 last referred to previous to the words " who knew" express, 
 no more than the import of Mr. Campbell's expression : De- 
 pones, that, on the occasion above alluded to, Mr. Campbell 
 
 A* 
 
4 REV. PATRICK BREWSTER. 
 
 A Synod of Glasgow and Ayr, for reasons to be given in in due 
 time, took instruments, and craved extracts. 
 
 And the question being put, Depones, that in the said 
 speech, Mr. Campbell referred to the arguments used by the 
 essay writer, and assented to the conclusion which he, the 
 B essay writer, had drawn from them, which was the assurance 
 of salvation : That he then proceeded to rebut the arguments 
 which the essay writer had produced against assurance of 
 salvation as a primary act of faith. Re- interrogated for the 
 defender, Depones, that the conclusion to the essay, with 
 C which Mr. Campbell agreed, was, that assurance of salvation 
 was inseparably connected with assurance of faith : Depones, 
 that in rebutting the arguments in the essay to which he 
 objected, Mr. Campbell stated that every christian must have 
 assurance of faith ; and also, that it was necessary to peace of 
 D mind to be absolutely certain regarding the truth of the 
 record, or that the record was a revelation from God ; Mr. 
 Campbell holding, that any degree of uncertainty regarding 
 the truth of the record was inconsistent with the peace of 
 mind of a christian : And that the assurance of faith had for 
 E its object the truth of the record, as contradistinguished from 
 the assurance of salvation ; and, at the same time, that the 
 deponent understood Mr, Campbell to say, that this assur- 
 ance of faith implied in it assurance of salvation, and that this 
 assurance of salvation was of the essence of assurance of faith : 
 F Depones, that the point of agreement between the essayist 
 and Mr. Campbell was, that assurance of salvation was inse- 
 parably connected, as an inference, with the assurance of faith ; 
 That in regard to the point of difference, the opinion expressed 
 by the essayist was, that assurance of faith being the result 
 G of the external evidence for the record, in conjunction with 
 the evidence derivable from the effects of faith on the heart 
 of the believer, the assurance of salvation could not be 
 obtained as a primary act of faith : That the opinion expressed 
 by Mr. Campbell was, that assurance of salvation was of the 
 
PETER M*LEOD. S 
 
 essence of assurance of faith, and was obtained in the same A 
 act of belief: That the deponent cannot recollect all the 
 arguments employed by Mr. Campbell to shew that it was 
 so, but that on which he chiefly dwelt was, that it was essen- 
 tial to our complete peace of mind, to be assured that the 
 evidence for the record amounted to absolute certainty. B 
 
 By the desire of the witness it was here added, that, with 
 the exception of those parts of the defender's sermon to which 
 he has given evidence, his attention was not exclusively 
 directed to the sermon preached by the defender before the 
 Presbytery. Interrogated by Mr, Story, Whether the depo- C 
 nent understood Mr. Campbell to say, that this assurance of 
 personal salvation, spoken of as an inference from the assur- 
 ance of faith, was capable of increase : Depones, that he 
 cannot be sure that Mr. Campbell said so in so many words, 
 and rather thinks he did not. And all this is truth, as the D 
 deponent shall answer to God. 
 
 (Signed) P. Brewster. 
 
 Peter M'Leod, clothier in Helensburgh, aged about 
 twenty-two, and unmarried, being solemnly sworn, examined E 
 and purged of malice and partial counsel, depones, that from 
 September 1829 to September 1830 he generally attended 
 the church of Row : Depones, that he took notes of some of 
 Mr. Campbell's sermons, but did not preserve them : De- 
 pones, that Mr. Campbell frequently stated in his sermons, F 
 that Christ died for all men — for the sins of all men ; that 
 be literally tasted death for every man : Depones, that Mr. 
 Campbell said, that in consequence of Christ's dying for the 
 sins of all men, their sins were forgiven : Depones, that Mr. 
 Campbell stated, that the belief of God's so loving every man G 
 as to give Christ to die for every man, and consequently that 
 his forgiving love pardoned all men through the death of 
 Christ, and now that Christ had the Spirit for them to enable 
 them to hold communion with God ; the belief of which 
 a2* ' 
 
Q PETER M'LEOD. 
 
 A introduces the mind to know the character of God, the know- 
 ledge of which is eternal life ; that these were the things 
 which Mr. Campbell said were essential for a sinner's enjoy- 
 ing eternal life : Depones, that Mr. Campbell said, that un- 
 less a person believed this, he did not know God, and must 
 
 B remain in his unsanctified state ; and further, that he would 
 be judged according to the circumstances in which he was 
 placed by the death of Christ, and be condemned or justified 
 according to the use which he made of these cii'cura stances or 
 privileges: Depones, that the deponent understood Mr. Camp- 
 
 C bell to say, that except a man believed these things as appli- 
 cable to himself, and for himself, he could not enjoy eternal 
 life : Depones, that deponent understood Mr. Campbell to 
 teach, that assurance stands or falls with faith : Depones, that 
 he understood Mr. Campbell to teach, that when a man is 
 
 D fully and freely believing the whole gospel, it is impossible 
 for him not to have at that time an assurance of his own sal- 
 vation : Depones, that these doctrines were generally main- 
 tained by Mr. Campbell, and either formed the subject of 
 his discourse, or he exhorted from them at the conclusion of 
 
 E his sermon, when it was an another subject. 
 
 Interrogated for the defender : Depones, that Mr. Camp- 
 bell has often stated, that there was life for every man in 
 Christ : Depones, that he does not recollect to have heard 
 Mr. Campbell state, that every man had life given him bi/ 
 F Christ : Depones, that Mr. Campbell stated it as the object 
 of God's forgiving love, to draw men to himself: Depones, 
 that he stated the consequences of not coming to God : De- 
 pones, that the consequence in this life was, that they would 
 remain unsanctified : Depones, that the consequence in ano- 
 
 G ther life was eternal condemnation. Being interrogated, If 
 he recollects any particular illustration being given by Mr. 
 Campbell of the doctrine, that all men may now come to God 
 through Christ : Depones, that Mr. Campbell stated, that 
 the ground on which they might, was, that God had given 
 
PETER M'LEOD. T 
 
 Christ for every man : Depones, that Mr. Campbell illus- A 
 trated the statement by saying, that he was commissioned to 
 preach the gospel, according to Christ's declaration, to every 
 man, and how could he do so, unless he could say that Christ 
 had died for every man — for that was the gospel — but that 
 God had so loved him as to give Christ to die for him : De- B 
 pones, that Mr. Campbell stated, that the way in which the 
 privileges of all men, in consequence of the death of Christ, 
 would prove their condemnation, if they did not believe on 
 his name, was their rejection of Christ : Depones, that at the 
 day of judgment men would, according to Mr. Campbell's Q 
 teaching, be judged for their evil deeds : Depones, that Mr. 
 Campbell stated, that the want of assurance of salvation at 
 any time proceeded from unbelief of the gospel : Depones, 
 that in his saying, that unbelief was the cause of the want of 
 assurance of salvation, he implied, that it was possible for a \^ 
 believer to be at tihies without the assurance of salvation : 
 Depones, that Mr. Campbell never held out peace or security 
 to the careless or impenitent while they remained so : De- 
 pones, that he employed the terrors of the wrath to come to 
 awaken such persons : Depones, that he made their being £ 
 warned of God's forgiveness an aggravation of that wrath : 
 Depones, that Mr. Campbell, in his sermons, did, generally 
 speaking, most distinctly divide between the believer and 
 unbeliever, and addressed them as different classes, or as such: 
 Depones, that Mr. Campbell did not encourage peace in any p 
 who did not believe the gospel, and that he laboured to 
 destroy all peace but the peace that arises from believing the 
 gospel : That Mr. Campbell was in the habit of confirming 
 these statements from the Scriptures in his sermons : De- 
 pones, that Mr. Campbell urged men to come to Christ from Q 
 the consideration of what Christ had done for them ; and that 
 there was no peace in remaining away from Christ — and that 
 there was no salvation in remaining away from Christ: De- 
 pones, that Mr. Campbell frequently urged repentance 
 
8 PETER M'LEOD. 
 
 A towards God, and, when speaking to christians, urged the 
 other christian duties : That he urged the diligent use of the 
 means of grace. Being interrogated by Dr. Hamilton, Did 
 Mr. Campbell teach that there was any difference in the 
 heart of God towards believers and unbelievers, with respect 
 
 B to the forgiveness of their sins ? Depones, that Mr. Campbell 
 stated at a meeting in his manse, that the love which God 
 had towards believers was a delighting of love over them, 
 they meeting his love, and it being reciprocal ; and that the 
 love which he had towards unbelievers was a love, but not 
 
 C that kind of delighting love which he cherished towards his 
 own people : Depones, that Mr. Campbell did not say that 
 the remission of sins was confined to believers: Depones, 
 that Mr. Campbell taught, the sins of all mankind were par- 
 doned : Depones, that Mr. Campbell taught, that faith is 
 D believing on the Lord Jesus Christ ; and that coming to God 
 is having that communion with God to which witness has 
 already deponed. Being interrogated by Dr. Graham, Whe- 
 tlier he understood INIr. Campbell to say, that the pardon of 
 the sins of all men, both righteous and wicked, extended to 
 
 E their sins past, present, and to come ? Depones, that he can- 
 not say. Interrogated, Whether Mr. Campbell was in the 
 liabit of praying for the forgiveness of sins in his prayers 
 during divine service in the period libelled ? Depones, that 
 he does not recollect that he was, that is to say, that he does 
 
 F not recollect his praying in the usual way for the pardon of 
 sin : Depones, that Mr. Campbell said, that every believer 
 must have a personal assurance of his salvation while he is 
 believing the gospel : Depones, that Mr. Campbell stated, 
 that a person who never had the assurance of salvation never 
 
 G fully believed the whole gospel : Depones, that in his dis- 
 course previous to the sacrament, Mr. Campbell reasoned in 
 this way, when speaking of worthy communicants, that Christ 
 said, " This is my body broken for you," and that the per- 
 sons who could not come forwaid and meet this, and sav, 
 
PETER M'LEOD. 9 
 
 ** Yes, it lias been broken for me," could not answer the end A 
 designed by the celebration of the Lord's Supper, or words 
 to that eftect. Interrogated by Mr. Proudfoot, Whether Mr. 
 Campbell stated, that repentance toward God and other 
 duties were binding on true believers alone ? Depones, that 
 Mr. Campbell taught, that they were binding upon all ; but B 
 •that only those who were true believers could perform them 
 from a right motive. 
 
 Interrogated by Mr. Story, Whether deponent under- 
 stood Mr. Campbell to teach that without repentance these 
 duties could not be performed ? Depones, that he understood C 
 Mr. Campbell to teach so: Depones, that Mr. Campbell meant 
 by repentance a change of mind, and wlien alluding to 
 religious subjects, a change from Satan unto God : Depones, 
 that Mr. Campbell taught that so long as the mind is not 
 changed or regenerated, it can have no holy feeling : Depones, D 
 that Mr. Campbell taught that until the gospel be believed, 
 the mind, is thoroughly alienated from God : Depones, that 
 Mr. Campbell taught that so long as the rebellious mind is 
 utterly ignorant of the love of God, no saving change can be 
 efiFected upon it : Depones, that Mr. Campbell taught that E 
 the knowledge of the love of God does not do away with 
 any obligations of the law to holy obedience : Depones, that 
 Mr. Campbell taught that the knowledge of this holy love of 
 God leads to all holy obedience, by their seeing the love of 
 God to them, and consequently drawing out their love and F 
 constraining them to keep his commandments. 
 
 Interrogated by Mr. Carr. As the witness has said that 
 Mr. Campbell taught that the sins of all men are forgiven, 
 what it is that he exhorts them to repent of? Depones, and 
 answers, of their wickedness : Depones, that by wickedness G 
 he means their state of rebellion and alienation from God. 
 
 Interrogated by Dr. Fleming. As the witness has said 
 that Mr. Campbell taught that the sins of all men are forgiven, 
 and that he taught also that men will be judged for their 
 
10 PETEE M'LEOD. 
 
 A evil deeds — what are the evil deeds thejr are to be judged 
 for ? Depones, seeing that God. has loved hina, and that his 
 eins are forgiven, that nevertheless if he do not believe, or 
 take advantage of these privileges, at last he shall be found ia 
 a state of alienation from God, and that he will be judged 
 
 B then according to his character, in as far as these privileges 
 have or have not led him to holiness or to God : Depones, that 
 the witness has heard Mr. Campbell say that it was not the 
 mere pardon, but the love of him who had pardoned — and 
 that a person might believe that pardon abstractly considered, 
 
 C and might run to it for safety from a selfish motive : Depones, 
 that when witness said that Mr. Campbell taught that men 
 would be judged for their evil deeds, it was in the first place 
 for their not seeing or not believing in this love, manifested to 
 each individual in the world, and consequently that every 
 
 D other sin followed. 
 
 Re-interrogated for the defender. Depones, that when he 
 stated that he did not recollect to have heard Mr. Campbell 
 pray for the pardon or forgiveness of sins in the usual way, he 
 meant that Mr. Campbell did not couch that prayer in the usual 
 
 E words : Depones, that he understood Mr. Campbell, on an^occa- 
 sion previously referred to, to state in reference to the possi- 
 bility of believing in pardon from selfish motives, that a belief 
 in the pardon of our sins, not accompanied with the discern- 
 ment, or knowledge of God's character in so pardoning them, 
 
 F was not true faith : Depones, that from the reasoning em- 
 ployed by Mr. Campbell at the time, this appeared what Mr, 
 Campbell intended to prove: Depones, that Mr. Campbell 
 has also stated that one who believes in the pardon of his 
 sins without loving God and becoming like God, was not 
 
 G a true believer, or did not believe the right gospel : Depones, 
 that when Mr. Campbell said that men would be judged for 
 their characters, deponent understood him to refer to their 
 conduct, or to the works which constituted their character : 
 Depones, that he has heard INIr. Campbell pray for the for- 
 
REV. DR. ROBERT BURNS. 1 1 
 
 giveness of sins in this sort of way — forgive our want of A 
 love to thee, and pardon our giving thee so little glory, &c. 
 Interrogated what he means by &c. ? Depones, that he 
 means our want of joy in thee, and expressions of a similar 
 import : Depones, that on these occasions the deponent 
 understood Mr. Campbell to be praying for forgiveness of the B 
 sins of believers : Depones, that he has heard Mr. Campbell 
 pray for the forgiveness of the sins of unbelievers in this way 
 — " For their not seeing the redemption that is in Christ for 
 tiiem :" Depones, that he does not recollect of Mr. Campbell 
 praying for the forgiveness of any other sin in unbelievers, C 
 except the sin of not seeing or of rejecting the redemption 
 that is in Christ : Depones, that he has heard Mr. Campbell 
 state, that, in this day of grace, all sin arose from not believing 
 in Christ, and that the reason why they continued in sin was 
 that they did not believe in Christ. All which is tmth as the D 
 deponent shall answer to God. 
 
 (Signed) Peter M'Leod. 
 
 Rev. Dr. Robert Burns, one of the Ministers of Paisley, 
 aged f^rty-three, and married, being solemnly sworn, exam- E 
 ined, and purged of malice and partial counsel : Depones, 
 that he has been a minister of the Church of Scotland for 
 twenty years : Depones, that he knows the defender. In- 
 terrogated whether he heard the defender preach at Helens- 
 burgh in September 1829; to which it was objected by F 
 the defender, as it was previously objected to Mr. Brewster, 
 that this did not fall within any of the ten instances mentioned 
 in the libel. And the objection being repelled, the defender 
 protested for leave to appeal to the Synod of Glasgow and 
 Ayr, took instruments and craved extracts. And the ques- Q 
 tion being put : Depones, that he heard the defender preach 
 on the 29th September, 1829, in the school-house at Helens- 
 burgli : Depones, that the text was in the eighth chapter of 
 Jeremiah and twenty-second verse, Is there no balm in Gilead.'' 
 
12 REV. DR. ROBERT BURNS. 
 
 A Is there no physician there ? Why then is not the health of 
 the daughter of my people recovered ? Depones, that there 
 was very much in tlie sermon which struck the deponent aa 
 erroneous in point of doctrine. Interrogated whether, in that 
 sermon, Mr. Campbell stated any thing which struck the 
 B deponent as erroneous in regard to the matters of atonement, 
 and pardon, and of assurance as being of the essence of faith 
 and necessary to salvation ? 
 
 Objected, that Dr. Bums, in deponing as to a sermon 
 preached on the 29th of September, 1829, has deponed to a 
 C sermon not contained in any one of the ten charges of the 
 libel, — that his evidence must, therefore, be held to refer 
 solely to the specific expressions in the previous part of the 
 minor, — and that, while in the ten charges the libellers had 
 left themselves the liberty of proving words liaving a similar 
 D import, they have left themselves no such liberty in that pre- 
 vious portion of the minor, even supposing it competent to 
 prove that portion at all, under the judgments of the Pres- 
 bytery, regarding the relevancy. To which it was answered 
 for the libellers, that where a minister is charged with hold- 
 E ing and promulgating erroneous doctrines, it is in no case 
 necessary to prove the precise words used by him. It is 
 enough to prove the substance. 
 
 And the question being put, depones, that he is not aware 
 that there was any thing in the sermon directly upon the 
 F subject of assurance : Depones, that the general bearing of the 
 discourse was in favour of the doctrine of universal pardon : 
 Depones, that the deponent has the more distinct recollection 
 of this sermon, as he had two conversations with Mr. Camp- 
 bell on the subject in the following week, or within ten days 
 G thereafter : Depones, that the first part of the discourse had 
 for its object to describe man's state by nature, as requiring 
 a physician, and the second to shew that there is balm in 
 Gilead, and a physician there : That the objection which 
 deponent then felt to the first part of the discourse was, that, 
 
REV. DR. ROBERT BURNS. 13 
 
 in describing man's state by nature, there was no reference to A 
 man's condition as a guilty creature in the sight of God; 
 but the whole design of the statement was to describe his 
 moral alienation from God, or his hostility to the holy cha- 
 racter of God : Depones, that in that part of the discourse 
 which described the remedy, Mr. Campbell represented God's B 
 reconciliation of man to himself as a past act, and as a thing 
 with which man now has nothing to do. That God loves all ; 
 and that the only way in which the balm in Gilead and the 
 physician there can be of avail to any human being, is the 
 simple belief that God was reconciled to all when Christ Q 
 died, and that he is not now imputing sin to any. That he 
 said in words nearly to the following eflfect, That it is com- 
 mon for the preachers of the gospel, in this country, to say, 
 that the reason why men do not benefit by the balm in Gilead, 
 and by the physician there, is that they are not sensible of D 
 their disease, and that they will not come to Christ for a cure. 
 That this is not the fact : that the true reason is that they 
 will not believe that God is a reconciled God to them — and 
 that, as such, he is not imputing transgression to them : That 
 all men have equally an interest in Christ, if they would truly E 
 allow themselves to think so ; and that the reason why men 
 do not enjoy peace with God is that they will not rely on his 
 word when he says tliat he loves them. That in no part of 
 the discourse did he call sinners to repentance, or to faith, 
 except in the sense above referred to : And that towards the p 
 conclusion he used the following words, which are his very 
 words : " Seriousness, my friends, so far from being a symp- 
 tom of returning soundness, is rather a modification of the 
 disease." Depones, that Mr. Campbell also said, that mourn- 
 ing for sin, or having a sense of guilt upon the conscience, q 
 had nothing to do with the state of a believer's mind at the 
 time of his receiving the gospel : Depones, that the defender 
 also said that the only reason why men should be sorrowful 
 was that they did not believe God when he said that he 
 
 B* 
 
14. REV. DR. ROBERT BURNS. 
 
 A loved them, and was reconciled to them : And the deponent 
 understood him to say this in opposition to the causes usually- 
 assigned by Evangelical preachers in this country, viz. grief 
 on account of sin : Depones, that on that occasion the de- 
 ponent understood Mr. Campbell to state, that by the death 
 
 B of Christ all mankind were put into a state of pardon ; and 
 he stated this so fully that no one present could misunder- 
 stand him : Depones, that the defender stated the belief of 
 this fact, viz. that all mankind were put into a state of par- 
 don, was all that was necessary to constitute the faith of the 
 
 C gospel : Depones that Mr. Campbell stated that the reason 
 why professors did not enjoy peace and joy in believing, was 
 that they did not give credit to the fact that God was not 
 imputing sin to men, and that he loved them in particular: 
 Depones, that he understood him to say that the refusal to 
 
 D believe this fact was the unbelief condemned in Scripture, 
 and that this was the only sin for which men, under the dis- 
 pensation of grace, shall be condemned : Depones, in expla- 
 nation of the date assigned to this sermon, that when he was 
 ])recognosced, he was under the impression that the sermon 
 
 E bad been preached in the beginning of October, but that in 
 looking into some private memoranda on the subject, he finds 
 that it was the 29th of September. 
 
 Interrogated for the defender Depones, that by serious- 
 ness he understood Mr. Campbell to mean deep sense of sin 
 
 F and anxiety about salvation, as he was speaking at the time 
 uf Evangelical preachers in this country exhorting their people 
 to be serious : Depones, that in speaking of the sense of sin, 
 Mr. Campbell meant merely not believing that God loves us : 
 Depones, that the occasion above spoken to was the last 
 
 G occasion on which deponent heard Mr. Campbell preach : 
 i'liat he only heard him twice before — fir.t in Greenock in 
 1825, and second at Port-Glasgow in May, 1827. Inter_ 
 rogated by Dr. Hamilton : Depones, that in Mr. Campbell's 
 first prayer, on the above occasion, it struck the deponent 
 
REV. DR. ROBERT BURNS. 15 
 
 that the only sin confessed was the sin of not believing that A 
 God loved us, and there was, of course, no prayer for pardon 
 of sin, but merely for the sense of pardon, or the persuasion 
 that God was not imputing sin to us : And the deponent 
 adds, that in the second prayer the apparent deficiency did 
 not seem to be made up. Interrogated by Mr. Story, whe- B 
 ther the deponent understood Mr. Campbell to mean by 
 seriousness, all those feelings of solicitude and anxiety that 
 precede believing the gospel : Depones, that he understood 
 Mr. Campbell to mean all that solicitude and anxiety of 
 mind, which a man feels under the powerful preaching of the C 
 gospel, when he is led to inquire, What shall I do to be 
 saved ? Again interrogated by Mr. Story : Since the Scrip- 
 tures declare that this is the commandment of God, that we 
 believe on the name of his Son Jesus Christ, did the depo- 
 nent understand Mr. Campbell to teacli that all these feelings, D 
 described under the general name of seriousness, preceding 
 obedience to that commandment were sinful ? Depones, that 
 he understood Mr. Campbell to teach that all these feelings 
 described under the general name of seriousness have nothing 
 to do with faith, in the sense in which he, the deponent, under- E 
 stood that term : Depones, that the deponent did not under- 
 stand Mr. Campbell to teach that the sense of sin, or an anxiety 
 to obtain an interest in Christ, had any thing to do with faith, 
 which he, Mr. Campbell, seemed to consider as a mere intel- 
 lectual act, or persuasion of the mind, that God is reconciled to J" 
 us. Interrogated whether deponent understood Mr. Campbell 
 to teach that the gospel, which he was pressing upon the accept- 
 ance of his hearers, could be possibly believed without any 
 sense of sin ? Depones, that the object of Mr. Campbell's 
 discourse did not appear to be to press the acceptance of the G 
 gospel upon his hearers at all, but simply to insist that they 
 shall believe that God is not imputing sin to them ; and that 
 their not believing this was the only sin a sense of which 
 seemed to be considered by him as connected with faith : 
 
16 REV. DR. ROBERT BURNS. 
 
 A Depones, that Mr. Campbell represented the natural state of 
 man as a state of moral alienation from God, meaning thereby, 
 as he explained it, a dislike to the character of God as a holy 
 and gracious Being. Interrogated what Mr. Campbell stated 
 as the most likely means of oveicoming this dislike? De- 
 
 B pones, that he said that it was an exhibition of the delightful 
 truth that God has pardoned all iniquity, and is not iraputing 
 sins unto men : Depones, that the deponent understood Mr. 
 Campbell to say, that the above manifestation of God's cha- 
 racter was merely a manifestation of love : Depones, that the 
 
 Q love which Mr. Campbell ascribed to the character of God 
 was a holy love, but that the character of God as drawn by 
 him seemed to the deponent to have excluded from it the 
 idea of punitive justice. Interrogated, did the deponent 
 understand Mr. Campbell to teach, that in excluding all idea 
 
 D of punitive justice from the effects of the manifestation of 
 God's holy love on alienated minds, that these should not be 
 permitted to endure any consequence of their guilt or sinful- 
 ness ? Depones, that the deponent understood him to affirm 
 that all the transgressions committed under the legal economy 
 
 E were forgiven, and that any suffering that was to be endured 
 in the future world by sinners would be owing exclusively to 
 their having rejected the gospel : Depones, that the deponent 
 understood Mr. Campbell to say, that ihere could not be in 
 the mind of a Christian, after the reception of the gospel; 
 
 F any mourning for sin as the procuring cause of punishment, 
 or any fears with regard to his future state: Depones, that 
 the deponent understood Mr. Campbell as saying that the 
 only sense of sin which ought to exist in the mind of any 
 man, either before or after believing the gospel, was grief for 
 
 G the sin of giving the lie to God, in not believing that he loved 
 him, and wishing to fly from him as Adam did. 
 
 Re-interrogated for the defender, depones, that the de- 
 ponent did not understand Mr. Campbell in that sermon, to 
 say, that men ought to remain easy in their sins after believ- 
 
REV, WILLIAM CUNNINGHAM. 17 
 
 ing, but the tendency of the sermon, in the deponent's A 
 opinion, was to make men easy about sin: Depones, that the 
 deponent had no reason, from that sermon, to suppose that 
 Mr. Campbell held the doctrine of universal salvation, fur- 
 ther tlian that, in the view of the deponent, the doctrine of 
 universal pardon necessarily leads to that of universal salva- B 
 tion : Depones, that there was no specific statement with 
 regard to the sufferings consequent on the rejection of the 
 gospel, or their qualities, whether punitive or not ; but he 
 stated that men would be rejected of God on account of 
 the single sin of unbelief : Depones, that in the opinion of Q, 
 the deponent, what Mr. Campbell stated in that sermon, 
 militated against the Scriptures, which say that men shall be 
 judged for every evil deed done in the body. And all this is 
 truth, as the deponent shall answer to God. 
 
 (Signed) Robert Burns. £) 
 
 The Rev. William Cunningham, Minister of the 
 Gospel, Greenock, aged twenty-five, unmarried, being so- 
 lemnly sworn, examined, and purged of malice and partial 
 counsel, depones, that he is assistant minister of the new £ 
 parish of Greenock : Depones, that he heard Mr. Campbell 
 preach in the month of April, 1830, in the Floating Chapel 
 at Greenock : Depones, that he took notes of the sermon, 
 and from these notes, now in his possession, he finds that 
 Mr. Campbell said, " Before I can say to a man fear God and p 
 give him glory, I must know that his condemnation is taken 
 away — that his sins are forgiven." " It is a fact at this 
 moment of every person present that his sins are put away, 
 and if 1 did not know this, I could not say to you, fear God 
 and give him glory, because it would be an impossibility." Q 
 " I could not conceive any thing that I could ask of God which 
 he has not told me that he has already given me." — " Christ's 
 right to judge men is, that he has redeemed them. Judg- 
 ment presupposes our forgiveness. It is as persons who 
 B 2* 
 
18 REV. WILLIAM CUNNINGHAM. 
 
 A have been forgiven tliat we shall be judged." " We cannot 
 repent and give God glory, unless we now have forgiveness." 
 Interrogated for the defender, depones, that the only other 
 occasion on wliich deponent ever heard Mr. Campbell preach 
 was two or three years ago in Edinburgh : Depones, that 
 
 13 deponent took down the above notes, because the statements 
 by Mr. Campbell, so taken down, were different from what 
 he had been accustomed to hear on these points : Depones, 
 that lie took some other notes of the sermon, which are as 
 follow — " To fear God is to know and delight in him. To 
 
 C give God glory is to praise him. The liberty wherewith 
 Christ makes his people free, is a liberty to fear God and 
 give him glory." " This" (whereby the deponent understood 
 Mr. Campbell to mean the provision for enabling men to fear 
 God and give him glory, consisting in their sins being for- 
 
 D given) " is but a part of the truth. We must know and 
 love God's character. To this, two things are necessary — 
 first, that God shew himself — second, that I have eyes to 
 see him. God shews himself in Christ." Mr. Campbell 
 also said, " The future judgment and coming wrath is that 
 
 E which makes God altogether lovely." Depones, that he 
 does not recollect of Mr. Campbell speaking of responsibility 
 of man, in the sense in which that woi'd is commonly under- 
 stood. Interrogated whether Mr. Campbell spoke of the 
 responsibility under which man is placed by God's work in 
 
 F Christ ? Depones, in substance, perhaps, in stating the ground 
 of the final judgment. Depones, that the deponent under- 
 stood Mr. Campbell to make this the ground of the final 
 judgment, that men had been pardoned, and had rejected the 
 pardon : Depones, that the general connexion of the two 
 
 G first sentences quoted by the deponent from his notes, lay in 
 the provision which God had made to enable man to fear 
 him and give him glory : Depones, that Mr. Campbell's 
 text was a passage in the fourteenth chapter of the book of 
 Revelation, and the sixth and seventh verses. Re-interro- 
 
MR. ROI5E11T M'FARLANE. 19 
 
 gated for the libellers, depones, that he understood Mr. A 
 Campbell in that sermon to preach the doctrine of universal 
 pardon. Interrogated by Mr. Story, depones, tliathe under- 
 stood Mr. Campbell to have said in substance, that unless a 
 minister of the gospel knew that Christ liad died for sinners, 
 he could not say, when preaching to the people, fear God and B 
 give him glory : Depones, that he understood Mr. Campbell 
 to teach that if Christ had not died for sinners, such a barrier 
 would have existed between God and the siiiner that obedience 
 to the precept fear God and give him glory would have been 
 impossible. And all this is truth, as the deponent shall C 
 answer to God. 
 
 (Signed) Wm. Cunningham. 
 
 It was here minuted, on the admission of ISIr. Campbell, 
 tliat the three volumes entitled Numbers One, Two, and Three D 
 of Notes of Sermons by the Rev. J. M. Campbell, INlinister 
 of Row, Dumbartonshire, taken in Short-hand, and published 
 at Greenock, and which are marked by the Moderator, are 
 to tlie best of his belief, what they profess to be. 
 
 (Signed) John M'L. Campbell. E 
 
 Robert M'Farlane, farmer in Greenfield, parish of 
 Row, aged about fifty, and married, being solemnly sworn, ex- 
 amined, and purged of malice and partial counsel : Depones, 
 tliat he is a hearer of Mr. Campbell : Depones, that he has p 
 heard Mr. Campbell, more than once, state from the pulpit, 
 that, in consequence of the death of Christ, our sins, past, 
 present, and to come, were pardoned, if we believed it : De- 
 pones, that he has heard Mr. Campbell say that unless a man 
 believes that his own sins are forgiven he makes God a liar: Q 
 Depones, tliat he met Mr. Campbell in August last in the 
 Iiouse of John MFarlane in the parish of Row: Depones, 
 that on this occasion Mr. Campbell gave the deponent a copv 
 of a sermon, preached by him in the Floating Chapel at 
 
20 MR. ROBERT m'fARLANE. 
 
 A Greenock : Depones, tliat the copy now shewn to him, and 
 marked by the Moderator, is the same sermon : Depones, 
 that when Mr. Campbell gave the deponent this sermon, the 
 deponent said he believed he had one of the same already, 
 on which Mr. Campbell took out a copy and gave it to the 
 
 B witness, and said, That is one which I preached in the Float- 
 ing Chapel. Interrogated by Dr. Graham : Depones, that 
 he has heard Mr. Campbell, in his prayers, pray for the par- 
 don of sin, but not generally : Depones, that the deponent 
 did not join in the sacrament at Row on the last occasion, 
 
 C but he was present at the sermon by Mr. Campbell previous 
 to the sacrament : Depones, that his reason for not joining 
 was, that he did not think he was in the frame of mind which 
 Mr. Campbell said was necessary for partaking of the ordi- 
 nance : Depones, that he does not recollect what Mr. Camp- 
 
 D bell stated in regard to the frame of mind on that occasion. 
 
 Interrogated by Mr. Proudfoot, whether he understood 
 
 Mr. Campbell, in praying for the pardon of sin, to pray for 
 
 the pardon of sins generally, or merely for the pardon of a 
 
 particular sin ? Depones, that the deponent understood him 
 
 E to pray for the pardon of sins generally. Interrogated by 
 Dr. Graham what was his reason for not thinking that he 
 had the character which Mr. Campbell said was necessary 
 for joining in the ordinance? And the deponent having an- 
 swered that his reason was that Mr. Campbell had stated in 
 
 F July, 1829, as the deponent thinks, at the dispensation of 
 the sacrament, that no person ought to partake of the ordi- 
 nance who was not assured of his own salvation, and the 
 deponent did not think that he was in that state, and as the 
 deponent, in his own opinion, was in the same state at the 
 
 G time of the sacrament in 1830, he, therefore, did not join in 
 the sacrament on that occasion ; and Mr. Campbell had not 
 in the interval said any thing to induce the deponent to 
 ^•hange his opinion, nor himself stated a different view of the 
 Kuhject from what he had stated in July, 1829. It was 
 
MR. JAMES BROWNE. 2! 
 
 here objected for the defender, tliat the sacrament in July, \ 
 1829, was not within the libel, — that the evidence to be led 
 must ultimately regard not the consequences, but the charac- 
 ter of Mr. Campbell's teaching, within the time libelled, — 
 and that, although it might be competent to establish the 
 character of the teaching at the sacrament, 1830, by its con- jj 
 sequences, it was not competent to prove the teaching at the 
 sacrament in 1829, merely because certain of its conse- 
 quences might fall within the period of the libel. The 
 Presbytery sustained the objection ; against which tlie 
 libellers protested for leave to appeal to the Synod of Glas- q 
 gow and Ayr, took instruments, and craved extracts. And 
 the deponent being again interrogated by Dr. Hamilton, 
 whether Mr. Campbell ever stated, during the twelve months 
 embraced in the libel, that a man might be a Cliristian, or a 
 worthy communicant, without tlie assurance of his own sal- q 
 vation ? Depones, thatjie cannot recollect. All which is 
 truth, as the depor.eut shall answer to God. 
 
 , (Signed) Robert M'Farlane. 
 
 James Browne, parochial teacher in Row, aged about 30 E 
 years, married, being solemnly sworn, examined, and purged 
 of malice and partial counsel : Depones, that he is the paro- 
 chial schoolmaster at Row, and has been so for eight years : 
 Depones, that he has regularly attended the church of Row 
 since Mr. Campbell became minister, in 1823: Depones, F 
 that he attended church pretty regularly during the twelve 
 months embraced in the libel : Depones, that he was in the 
 habit of making notes of Mr. Campbell's sermons at the time 
 they were delivered ; and he is in possession of the notes 
 of a sermon preached by Mr. Campbell at Row, on the 5th Q 
 of September, 1830. (Objection stated to Rev. Mr. Brew- 
 ster and Dr. Burns repeated.) Depones, that on that occa- 
 sion Mr. Campbell said, " It has been testified to you also 
 that you are siuners. No man naturally knows this. The 
 
22 MR JAMES BROWNE. 
 
 A whole natural man is one mass of rebellion. No good thing 
 in you seen by God. It is not strange this should be unwel- 
 come to flesh and blood. Men say they like to have their 
 faults told them, but still they have a way of escape from 
 the edge of the thing charged against them. This is not what 
 
 B you have been accustomed to hear, viz. the particular forms 
 of sin, but the root of all sin. A line has been drawn be- 
 tween the natural man and the new man. The form in 
 which you have been taught these truths is in the gift of 
 Christ, — that Christ has died for every man, and if this be 
 
 C denied, then I cannot prove that God is love. If you prove 
 that Christ only died for the elect, then from the number 
 God has created, and has not died for them, but created 
 them for misery, I can prove that God is hatred. The fact 
 of Christ having died for all, teaches you that all are sinners." 
 
 D " It is the sealing of God's judgment upon them, that Christ 
 has tasted death for every man." Depones, that what has 
 now been stated, was the end of one heat\ of the discourse : 
 Depones, that under another head he said, " Farther, yoa 
 have been taught that you are heirs of God. It seems strange 
 
 E that men, who are so desirous of honour, should reject this ; 
 yet there is no one thing that men hate or dislike more than 
 when we say I am a child of God, — have the Spirit of God, 
 — the feelings, — the mind of God, — that I am a son, to reign 
 a king on the earth. Unless you know yourselves to be in 
 
 F this condition, you are not a child of God." Depones, that 
 from the deponent's recollection of Mr. Campbell's sermons 
 during the twelve months embraced in the libel, he can say 
 that he taught that all sins were forgiven, the sin of unbelief 
 excepted : Depones, that Mr. Campbell taught that the love 
 
 G of God was equal to every man alike : Depones, that he 
 understood Mr. Campbell to teach that Christ has died for, 
 and redeemed every man, in the same sense : Depones, that 
 he has heard Mr. Campbell say, that it was a sin to pray for 
 an interest in Christ, or something similar to that : Depones, 
 
MR. JAMES BROWNE. £3 
 
 that the reason assigned by Mr. Campbell for this was, that A 
 every man had the interest he required in Christ already : 
 Depones, that the impression on the deponent's miiid was, that 
 the assurance of salvation was necessary to a man's being a 
 Christian : Depones, that he cannot recollect whether Mr. 
 Campbell, during the twelve months libelled, ever illustrated B 
 the subject of assurance by referring to the sacrament of the 
 Lord's Supper : Depones, that he has heard Mr. Campbell 
 say something to this effect, that a man could not be a 
 Christian, or in a right state, unless he were assured, that if 
 he were to die the next moment he would be safe or saved : C 
 Depones, that the deponent thinks that it is nearly the same 
 thing to be a Christian, and to be in a right state, and the 
 deponent sees no difference, so far as the preceding sentence 
 is concerned, between the words "safe" and "saved:" 
 Depones, that the deponent heard Mr. Campbell's ser- D 
 mon at Row, on the occasion of the Presbyterial visita- 
 tion in July, 1830 : Depones, that the Lecture was upon the 
 first twelve verses of the fifth chapter of Matthew : Depones, 
 that the witness cannot, from recollection, say any thing as 
 to the contents of that sermon : Depones, that the impression E 
 on the deponent's mind is, that the subject of that sermon 
 did not lead Mr. Campbell to the subjects of universal pardon 
 and assurance, and that the deponent does not recollect Mr. 
 Campbell alluding to these subjects on that occasion. 
 
 Interrogated whether it struck the deponent tl)at this ser- F 
 mon was different from the ordinary run of Mr. Campbell's 
 discourses, in his not treating of the subjects of pardon and 
 assurance ? Depones, that it did not strike the deponent that 
 Mr. Campbell, on this occasion, entered so fully into the 
 subjects of pardon and assurance as formerly : Depones, that G 
 he has heard Mr. Campbell on former occasions discourse on 
 the same subjects from the same text, and in the same way. 
 
 Interrogated for the defender : Depones, that before the 
 8th of July, 1830, Mr. Campbell had been preaching regard- 
 
24 MR. JAMES BROWNE. 
 
 A ing the second coming of our Lord : Depones, that there wns 
 a good deal on that subject in the sermon preached on the 
 Sth of July, 1830, in exposition of the text: Depones, that 
 deponent understood that Mr. Campbell was limited in point 
 of time on that occasion : Depones, that it did not strilie the 
 
 B deponent that the sermon was curtailed ; and he thinks that 
 it was from an hour to an hour and a half: Depones, that 
 INIr. Campbell is in the habit of applying his discourse to hia 
 hearers at the end : Depones, that he cannot distinctly say 
 whether, in Mr. Campbell's sermons in general, the topics of 
 
 C pardon and assurance are, or are not, more prominently 
 brought forward in the application of his sermon to his hear- 
 ers at the end, than in the rest of his discourse. 
 
 Being interrogated, if when Mr. Campbell stated that 
 unless a man was so assured as to know that he would be 
 
 D saved were he to die, lie was not a christian, or in a right 
 state before God, Mr. Campbell meant that no christian could 
 ever be in a wrong state before God ? Depones, and answers, 
 certainly not : Depones, that Mr. Campbell, in speaking of 
 an interest in Christ, did not mean to say, as it appeared to 
 
 E the deponent, that every man had come to Christ — but that 
 because Christ had redeemed all men, all men had equally a 
 right and title to come to Christ. 
 
 Dfjing interrogated if Mr. Campbell, when stating that it 
 was a sin to pray for an interest in Christ, or words to that 
 
 F effect, meant that interest which a believer, or one who knows 
 God, has in Christ? Depones, antl answers that the interest 
 which all men have in Christ, viz. their right and title to come 
 to Christ, is not the same with the interest of a believer in 
 Christ, by which interest deponent understands the beneBts 
 G which the believer receives in having come to Christ. 
 
 Interrogated what the deponent understood Mr. Campbell 
 to mean by the love of God to all men being equal ? Depones, 
 and answers, just that God's affection was equal to all men, 
 and that there was no peculiar love. And by saying that 
 
MR. JAMES BROWNE. 25 
 
 there is no peculiar love, the deponent means to refer to the A 
 state in which God finds the creature at first : Depones, that 
 Mr. Campbell taught that what was well pleasing to God in 
 man, was man's return to him : Depones, that Mr. Campbell 
 taught, as the deponent understands, that all men had not 
 returned to God : Depones, that Mr. Campbell taught, cer- B 
 tainly, that while man did not return to God, they were not 
 well pleasing to him : Depones, that Mr. Campbell taught 
 that men returned to God by faith in Christ : Depones, that 
 the impression which the deponent has of Mr. Campbell's 
 teaching, is that without faith in Christ, there can be no sal- C 
 ration : Depones, that Mr. Campbell taught, that those who 
 were not well pleasing to God, would be finally damned : 
 Depones, that by the sin of unbelief, deponent understood 
 Mr. Campbell to mean man's persisting in not returning to 
 God : Depones, that Mr. Campbell taught that actual sin D 
 flowed from the original corruption inherent in the creature 
 by the fall : Depones, that Mr. Campbell taught that the 
 way of deliverance from actual sin was by the sanctifying 
 influence of the Spirit ; and that without the sanctification of 
 the Spirit, there could be no deliverance from actual sin : E 
 Depones, that deponent understood Mr. Campbell to teach 
 that upon the creature believing or returning to God, then the 
 sanctification of the Spirit commenced : Depones, that Mr. 
 Campbell taught that Christ had redeemed every man by 
 the redemption price, being the same for all, and equally F 
 extensive : Depones, that when Mr. Campbell stated that all 
 men were redeemed by Christ, deponent did not understand 
 Mr. Campbell to mean that they were thereby to be all 
 finally delivered from wrath : Depones, that when Mr. 
 Campbell taught that Christ died for all men, he occasionally G 
 added, God's intention in this was that the creature should 
 return to God: Depones, that deponent has heard Mr. Camp- 
 bell explain the word " pardon" in preaching: That the expla- 
 nation was, that sin had interposed a barrier between God 
 
26 MR. JAMES BROWNE. 
 
 A and the creature, and that by the death of Christ this judi- 
 cial barrier was removed : Depones, that deponent has never 
 understood Mr. Campbell's teaching as an encouragement to 
 unholiness : Depones, that Mr. Campbell generally divided 
 his hearers into classes in preaching, viz. believers and unbe- 
 
 B lievers : Depones, that Mr. Campbell assigned to unbelievers 
 the absence of peace and joy ; That he cannot distinctly 
 recollect about his saying any thing about holiness of char- 
 acter on these occasions : That in regard to their conduct he 
 cannot specify particularly, or generally, what he said. 
 
 C Interrogated by Dr. Graham : Does the pardon of sin 
 mean the doing away the liableness to punishment as used 
 by Mr. Campbell ? Depones, and answers that such was not 
 deponent's impression : Depones, that by the removal of the 
 judicial barrier which deponent has already stated as the 
 
 D meaning assigned by Mr. Campbell to pardon, deponent 
 understood Mr. Campbell to mean the right and title to come 
 to God : Depones, that the deponent cannot recollect to have 
 heard Mr. Campbell use the necessity of the assurance of sal- 
 vation in reference to the sacrament. 
 
 p Interrogated by Dr. Graham whether Mr. Campbell in his 
 public prayers even prays for pardon of sin ? To which 
 question it was objected, that it did not fall within the minor 
 of the libel ; and the objection being answered by the libel- 
 lers, the Presbytery repelled the objection, Mr. Story dis- 
 
 ■p senting, and the defender protested for leave to appeal to the 
 Synod of Glasgow and Ayr, took instruments, and craved 
 extracts. And the question being put : Depones, that he 
 cannot distinctly answer as to the time, but that he has heard 
 him do so : Depones, that the deponent cannot say that it is 
 
 Q his impression that during the twelve months libelled, Mr. 
 Campbell was in the habit of regularly praying every Sunday 
 for pardon of sin. 
 
 Reinterrogated for the defender: Depones, that Mr. Camp- 
 bell, when speaking of the right and title of all men to come 
 
MR. JAMES BAIN. 27 
 
 to God, meant, that they were to come from a state of alien- A 
 ation ; Depones, that when the deponent said that Mr. 
 Campbell was not altogether regular in praying for the par- 
 don of sin, the deponent referred to the want of the thing, 
 and not to the form of the expression : Depones, that the 
 deponent does not recollect that in those prayers in which B 
 Mr. Campbell did not pray for the pardon of sin, there was 
 any confession of sin. 
 
 Interrogated by Mr. Story : Depones, that he cannot 
 recollect whether Mr. Campbell prayed for deliverance from 
 the power of sin. C 
 
 Interrogated whether Mr. Campbell ever prayed for deliv- 
 erance from the consequences of sin ? Depones, that he can- 
 not recollect. 
 
 Interrogated whether the deponent recollects about what 
 Mr. Campbell prayed ? Depones, that he cannot recollect. D 
 
 Interrogated whether the deponent understood Mr. Camp- 
 bell to teach that, when he said that Christ had redeemed 
 every man by the redemption price being the same for all 
 and equally extensive ; that there was any necessary connex- 
 ion between the paying of that price and any change in the E 
 mind of those for whom it was paid ? Depones, and answers 
 that he cannot recollect. All which is truth, as the deponwit 
 shall answer to God. 
 
 (Signed) James Browne. 
 
 James Bain, Student of Divinity, residing in Easterton, E 
 near Helensburgh, being examined in initialibus : Depones, 
 that deponent resided during winter 1829 and 1830, in the 
 house of Mr. Parlane M'Farlane, one of the libellers in this 
 case, and was there in March 1830: Depones, Mr. M'Farlane G 
 was one who signed a memorial to the Presbytery of Dumbar- 
 ton in that month, in reference to the defender : Depones, that 
 before the memorial was prepared, deponent knew, from con- 
 versations in the family, that the memorial was to be prepared : 
 
28 MR. JAMES BAIN. 
 
 A Depones, that deponent neither gave any opinion or advice 
 as to the preparation of the memorial : Depones, that the 
 deponent in saying " as to the preparation of the memorial," 
 he means that he neither advised that it should be he prepared, 
 nor advised what should be put into it, as far as he can 
 B recollect : Depones, that he is well acquainted with six of 
 the libellers : Depones, that until he saw the names of the 
 libellers, at the libel now in court, he did not know from 
 their own mouths, that any but M'Lellan and Lennox were 
 libellers : Depones, that deponent did not construct the 
 C memorial himself: Depones, that deponent wrote it over: 
 Depones, that he wrote it over before it was presented : 
 Depones, that one evening towards the end of March, Mr. 
 M'Lellan came to Mr. M'Farlane's house, and in presence 
 of the deponent, produced a petition in reference to Mr. 
 D Campbell, and addressed to the Presbytery of Dumbarton, 
 and stated to Mr. M'Farlane that there was to be a meeting 
 of certain parishioners at the Row, to consider what steps it 
 would be proper for them to take in reference to Mr. Camp- 
 bell, and that, if a petition was to be agreed upon, it would 
 E be proper to consult about the form beforehand : That the 
 petition brought up by Mr. M'Lellan was produced by him, 
 and was read in presence of Mr. M'Farlane and deponent, 
 and Mr. Archibald Turner, who came along with Mr. 
 M'Lellan, and brother of Peter Turner, one of the libellers, 
 F and probably in presence of Mr. Robert M'Farlane of Green- 
 field, who came in during the discussion that evening, and in 
 presence of other members of the family, male and female : 
 Depones, that deponent is not prepared to say that the peti- 
 tion was not handed to deponent : Depones, that deponent 
 G can neither affirm or deny that he read the petition during the 
 discussion : Depones, that deponent read the petition, but 
 whether that evening or next morning he cannot say : De- 
 pones, that deponent did not see Mr. M'Lellan there next 
 morning : Depones, that the petition was left in Mr. M'Far- 
 
MR. JAMES BAIN. 29 
 
 lane's house that night : Depones, that deponent thinks it A 
 was Mr. M'Farlane who gave him the petition that evening 
 or next morning : Depones, that in the comse of that even- 
 ing several alterations in the petition were agreed upon : 
 Depones, that the alterations were mutually agreed upon 
 between Mr. M'Lellan and Mr. M'Farlane, and that Mr. B 
 M'Farlane suggested them : Depones, that deponent does 
 not recollect of any alterations or suggestions being made 
 that night, except by Mr. M'Lellan and Mr. M'Farlane: 
 Depones, that next morning Mr. M'Farlase requested the de- 
 ponent to write over the petition with the alterations agreed C 
 upon — that deponent did so — that deponent did so, as he 
 would have done any other piece of writing, to oblige Mr. 
 M'Farlane : Depones, that neither on that evening, nor on 
 the subsequent morning, does the deponent recollect that his 
 opinion and advice were either asked or given on the subject, D 
 as the uniform principle which the deponent held, was, that 
 as he did not understand any sort of proceedings before 
 Presbyteries, he would not give any advice about it : De- 
 pones, that the alterations according to which deponent wrote 
 out the petition were verbal. That in obedience to these E 
 verbal suggestions, deponent wrote the memorial as it after- 
 wards appeared : Depones, that the memorial was Mr. 
 M'Lellan's petition altered. That in the memorial so pre- 
 pared, there was nothing but the original petition, together 
 with the alterations agreed upon : Depones, that Mr. M'Far- F 
 lane wished it to be called a memorial as agreed : Depones, 
 that deponent took the petition and modified it according to 
 the verbal instructions, writing it out in the form of the 
 memorial afterwards presented to the Presbytery. That 
 Mr. M'Farlane, junior, copied out the memorial which the G 
 deponent had written : Depones, that deponent's copy was 
 carelessly written as to penmanship : Depones, that he does 
 not recollect at whose suggestion the copy v/as taken by 
 young M'Farlane : Depones, that part was copied by M'Far- 
 c 2* 
 
30 MR. JAMES BAIN. 
 
 A lane, junior, in deponent's presence : Depones, that it was 
 neve.' suggested to the deponent, that young M'Failane'a 
 copy should be taken instead of his, in order that the depo- 
 nent might be a witness : Depones, that deponent never 
 attended any meeting of the memorialists as memorialists : 
 
 B Depones, that deponent was not present at any meeting of 
 the libellers consulting about the libel, between the date of 
 the Presbyterial visitation and the presenting of the libel. 
 
 It was moved by the defender that this witness should 
 only be received cum nota. But the Presbytery repelled 
 
 C the objection, and the witness being solemnly sworn, and 
 examined in causa : Depones, that he is about 35 years of 
 age, and unmarried: Depones, that he is a student of divi- 
 nity, and that he entered the Divinity Hall about nine years 
 ago : Depones, that he resides in the parish of Row, and has 
 
 D done so since October, 1828: Depones, that he has attended 
 the church of Row pretty regularly since that time, and it 
 has been his ordinary place of worship, and he is a member 
 of the church : Depones, that during that time he has fre- 
 quently taken notes of Mr. Campbell's sermons : Depones, 
 
 E that he was induced to take notes, partly because from the 
 length of Mr. Campbell's sermons he found it difficult to 
 recollect them, and partly from what he considered certain 
 peculiarities in Mr. Campbell's doctrine : Depones, that in 
 consequence of this he considers that he has a very distinct 
 
 F recollection of these peculiarities : Depones, that the depo- 
 nent has notes in his possession of sermons preached by Mr. 
 Campbell during the twelve mouths libelled: Depones, that 
 lie took these notes in church at the time, in pencil, and he 
 has since copied them for his own use, and now has them . 
 
 (t Depones, that the first sermon of which he has notes during 
 that period he recollects was preached on a Sunday in the 
 church of Row, in October, 1829' 
 
 Objection repeated as before as to Mr. Brewster and Dr. 
 Burns, and Mr. James Browne. 
 
MR. JAMES BAIN. 31 
 
 - Depones, that in that sermon, Mr. Campbell stated, re- A 
 pentance consists in this, that whereas a person that is unre- 
 generated does not rejoice in God, he immediately on being 
 regenerated does so rejoice. Many people tell us, they are 
 sensible how defective their outward conduct is, — they sin 
 daily, they say, — even their best services are exceedingly B 
 imperfect and unworthy, but their intentions are good. 
 They sincerely endeavour to abstain from sinning, and to be 
 holy, but the truth is, all such persons only attempt to deceive 
 us. Their external behaviour is cogniseable by their neigh- 
 bours, — they of course plead guilty of faults which they C 
 cannot conceal, — but their hearts being secure from the 
 scrutiny of others, they assert that their hearts are right. 
 But if they would confess the truth, they would declare 
 that every thought, every motion of their heart, is utterly 
 vile, — is only abominable rebellion against God. The gospel D 
 wliich is commonly preached in this country, which is called 
 gospel, but which, indeed, is not gospel, makes a man sorry 
 first, in order that it may make him rejoice afterward ; but 
 the gospel which I preach makes a man rejoice as soo.i as he 
 hears it. It, therefore, is the only gospel. Nothing can be E 
 gospel which does not make a man rejoice as soon as he 
 hears it. I do not say that every one who hears me preach 
 rejoices immediately, — the reason is this, he will not believe 
 what 1 tell him. My meaning is, that a man on hearing me 
 must rejoice, provided he believe what I say." Depones? F 
 that what is above stated is all which the deponent took 
 down at tlie time, but from recollection of the conclusion of 
 Mr. Campbell's sermon, he can say that the substance of that 
 part of it was, " That he who will not receive the message 
 delivered by Mr. Campbell, viz. the doctrine that the sins of G 
 every individual are done away in Christ, and that God does 
 not impute to any one his trespasses, and that God is not 
 reconciled to every one present, is about to be enguiphed in 
 the blackness of darkness in a very short time." Depones, 
 
32 MR. JAMES BAIN. 
 
 A that the next sermon of which the deponent took notes, was 
 preached on the ^9th of March, 1830: Depones, that the 
 proper subject of this sermon, whicli was on an occasion of 
 an ordination of elders, was to point out the nature and ob- 
 jects of the institution of a visible church, upon whicli subject 
 
 B Mr. Campbell said generally, " That the object of it was to 
 communicate to the rest of the world the light which was in 
 the individual members of the church, and to keep up the 
 knowledge of God in the world. And he further stated, 
 that the individual members were thus intended to be wit- 
 
 C nesses for God, and that no one could be a witness in this 
 sense, unless he experienced that of which he testifies. And 
 that he cannot declare the love of God, unless he knows 
 from experience that God loves him. He cannot make 
 known the riches of God's mercy, unless be has experienced 
 
 D it in the forgiveness of his own sins, — nor the extent of his 
 beneficence, unless he knows that he has bestowed eternal 
 life on him." Depones, that the deponent also took notes 
 of a sermon preached by Mr. Campbell at Row on the 4th 
 of April, 1830. That the proper subject of that sermon 
 
 E seemed to be the Millenial state, but on this occasion also 
 Mr. Campbell introduced his doctrines on subjects both of 
 pardon and assurance of salvation. That towards the begin- 
 ning of his discourse he spoke of two classes of persons 
 who err in religion, — ''Jirst, those who allege that the true 
 F believer endeavours as far as he can to be holy, and trusts to 
 the merits of Christ to make up for the deficiency of his 
 obedience. They think he has some merit in God's sight, 
 and since God is merciful, he will on account of Christ's 
 merits, forgive that v/herein his own merits fall short. Se- 
 
 G cond, Those who admit that they have nothing whatever in 
 themselves to recommend them to God, but that the merits 
 of Christ are their only ground of hope, — who moreover 
 declare that Christ's obedience is infinitely meritorious, ade- 
 quate to expiate for ten thousand worlds, and many such 
 
MR. JAMES BAIN. 33 
 
 idle compliments they pay it, — but they will not affirm posi- A 
 lively that Christ died for them, or made an atonement for 
 their sins. The latter class are unbelievers equally as the 
 former, and shall be ranked with them at the day of judg- 
 ment." Depones, that toward the conclusion of his dis- 
 course Mr. Campbell again returned to these topics, and in B 
 summing up the difference between his opinions and those 
 entertained by the generality of persons, he said, " You 
 say you hope God will be merciful to you at the day of 
 judgment ; I maintain that that day will not be a day of 
 mercy, but of strict justice. You say you seek an interest C 
 in Christ ; I say you have an interest in Christ already, all 
 the interest you will ever have in him. You say you hope 
 your sins will be remitted; I say they are all already remitted." 
 Depones, that he heard Mr. Campbell preach at Row, 
 in May, 1830. That his text was Romans viii. 17, and D 
 the subject of the sermon seemed to be the connexion be- 
 tween suffering and being glorified, in the case of Christ and 
 his followers. That in his sermon, in the afternoon on that 
 occasion, Mr. Campbell referred to the parable of the good 
 Samaritan, and said, that in this parable, Christ meant him- E 
 self by the goo<l Samaritan ; and that Christ loved every 
 child of Adam as he loved himself, and thus he is the good 
 Samaritan : Depones, that the deponent took notes of ano- 
 ther sermon preached in June or July 1830, at Row. That 
 the subject of this sermon was to exhibit the loveliness of F 
 Christ as the King that shall reign in righteousness : De- 
 pones, that in that sermon Mr. Campbell said, that " the 
 common blessings enjoyed by man are a proof that their 
 sins are forgiven ; therefore, we err in thinking that the dark- 
 ness in which the heathens live, saves them from condem- Q 
 nation." Depones, that the deponent has also notes of a 
 sermon preached by Mr. Campbell, at Row, on the 4th of 
 July, 1830 : Depones, that the object of this sermon seemed 
 to be to shew the extent of the curse consequent on the fall 
 
34 MR. JAMES BAIN. 
 
 A of Adam, and the extent of the blessing consequent on the 
 redemption of man by Christ : Depones, that in that sermon 
 Mr. Campbell said that every man is in this condition, that 
 while he has in him death in Adam, he has life given him in 
 Christ : Depones, that Mr. Campbell also said, that the bless- 
 
 B ings of life in Christ, is co-extensive with the curse, and 
 belongs to all upon whom the curse has passed. That in 
 another part of the same sermon Mr. Campbell said, that we 
 are all under a blessing as well as a curse ; as Adam origi- 
 nated death to all, so Christ tasted death for every man : 
 
 C Depones, that the deponent again heard Mr. Campbell at 
 Row, on 8th July, before the Presbytery. That on that oc- 
 casion, Mr. Campbell said, in substance, that God loved, 
 and Christ died for every human being. And the deponent 
 was struck with Mr. Campbell using a very strong ex- 
 
 D pression to that effect in the end of his discourse : De- 
 pones, tha-t although Mr Campbell did not, in that sermon, 
 dilate so much on this topic as the deponent had heard him 
 on other occasions, yet the deponent understood him to 
 maintain, in the end of his discourse, that by the death of 
 
 E Christ the sins of every man were taken away : Depones, 
 that Mr. Campbell said that peacemakers are those who, 
 like Christ, reconcile men to God : Depones, that the depo- 
 nent's impression of what Mr. Campbell said, in another part 
 of that sermon was, that the atonement of Christ, instead of 
 
 F applying to the elect only, applied to all men equally : 
 Depones, that the deponent has notes of another sermon, 
 preached by Mr. Campbell, at Row, on the 18th of July, 1830, 
 being the Sunday before the sacrament ; — that the subject 
 of the sermon was the true scripture doctrine of self-exami- 
 
 G nation — that on this occasion Mr. Campbell said, " the com- 
 mon doctrine on this point is, that when the scripture enjoins 
 that a man examine himself, it requires him to do so with the 
 object of ascertaining whether he is a believer or not. This 
 is never enjoined in scripture ; — there is but one passage in 
 
MK. JAMES BAIN. 35 
 
 scripture which seems to support this idea, viz. 2 Cor. xiii. A 
 5. It is an erron-eous comment on this passage, which affords 
 even the least ground for such an opinion. When Paul says 
 to the Corintliians, examine yourselves whether ye be in the 
 faith ; prove your own selves — he does not lay down a for- 
 mal precept. The true scope of the passage is this — you B 
 seek a proof of my apostleship — rather ask, are you youi"- 
 selves believers. If you are, it is through my ministry you 
 are so. If you have faith — if Christ be formed in you, and 
 that this is a fact, you will not at all question, then am I an 
 apostle, for your faith is a proof of my apostleship. You C 
 would prove me — if so, just prove yourselves ; but this is not 
 needful, seeing you know yourselves that Christ is in you. 
 This is the true meaning of Paul's reasoning. It is an ex- 
 ceedingly fundamental error to require a man who has not 
 assurance to examine himself — it is to send me to look into D 
 ray heart to know whether the love of God be in my heart, 
 when the love of God cannot be there. What then is the 
 use of self-examination ? Those who have assurance may need 
 self-examination to ascertain whether they be in a fit state 
 for communicating. It is not true that those who have faith E 
 are at all times fit for sitting down at the communion table 
 — the table may be filled with real christians, and not one 
 worthy communicant among them all." Depones, that the 
 deponent attended at the celebration of the sacrament, in 
 July 1830 ; and that Mr. Campbell, in his sermon, previous F 
 to the celebration of the ordinance, taught in substance, as 
 the deponent understood, that whoever came to communicate, 
 not having an assurance of his own sins being taken away, 
 and of his being a child of God, and certain of his salvation, 
 did not come worthily, and had no right to communicate : G 
 Depones, that the deponent was not in a favourable situation 
 for taking notes, and took no notes : Depones, that the de- 
 ponent has frequently heard Mr. Campbell say, in substance, 
 that there could be no such thing as faith in Christ, in any 
 
36 MR. JAMES BAIN. 
 
 A individual, without a persuasion or assurance in his tiiinc 
 that his sins were forgiven, and that he was a child of God : 
 Depones, that Mr. Campbell frequently taught a doctrine ol 
 the following import — That if a man doubted of his owr 
 state, or disbelieved the remission of his own sins, he there- 
 
 B by made God a liar — because he said that it was stated in 
 the scriptures that the sins of all men were forgiven, and 
 that consequently the sins of every individual were forgiven, 
 and that by doubting of this in his own case, any man who 
 did so, disbelieved the testimony of God, and thereby made 
 
 C God a liar. 
 
 Interrogated for defender: Depones, that in the sermon 
 above spoken to, as preached in the end of June, or begin- 
 ning of July 1830, Mr. Campbell, in that part of the dis- 
 course which followed his statement regarding the respon 
 D sibility of the heathen, added, in substance, that while the 
 heathen are justly condemned in consequence of the light 
 they have with respect to the forgiveness of their sins, the 
 Gentile churches, under an infinitely clearer light, have ex- 
 hibited a much greater degree of depravity than the heathen, 
 E and in consequence of this have subjected themselves to an 
 infinitely greater condemnation : Depones, that in shortly 
 defining the character spoken of in Matthew fifth, verses 
 first to twelfth, the text of the visitation sermon, Mr. Camp- 
 bell stated that the mourners are those whose attention has 
 F been carried off from outward things to sin. The sin of the 
 world is the object of their sorrow. These are the mourners 
 of Zion spoken of elsewhere in scripture. The meek corre- 
 spond to the poor in spirit, with this difference, that meek- 
 ness has reference to man's poverty of spirit to God: Depones, 
 G that the notes which deponent has employed are what he 
 took down at the time, as partly in Mr. Campbell's words, 
 and partly in his own, expressing what he understood to be 
 the substance of Mr. Campbell's statements, adding that 
 when he was not sure of the accuracy of any thing, he did 
 
MR. JAMES BAIN. 37 
 
 not take it down : Depones, that the reason assigned by Mr. A 
 Campbell for the gospel's giving joy to him that heard it, was, 
 that the doctrine contained in it, viz. that the sins of all men 
 were forgiven, was calculated to give joy to whoever believed 
 it, as he must believe that his sins were forgiven, and what 
 can be more joyful than for one to learn that his sins are B 
 forgiven : Depones, that deponent understood Mr. Campbell 
 to use the phrase " good news'' as synonymous with gospel : 
 Depones, that Mr. Campbell preached that a man's turning 
 from Satan to God is simultaneous with his joy in believing 
 the gospel : That the deponent understood Mr. Campbell C 
 to state that turning from Satan unto God was the same as 
 believing the fact that his sins are forgiven : Depones, that 
 Mr. Campbell taught that a great many more things besides 
 the belief of that fact arose from, or were consequent upon 
 the turning from Satan to God. That although the belief D 
 of that fact was the turning' from Satan to God, yet other 
 things were inseparably connected with it : Depones, that 
 the sermon preached on the twenty-ninth of March 1830, 
 was preached before certain members of Presbytery appointed 
 by the Presbytery to assist Mr. Campbell in the ordination E 
 of elders. 
 
 Being interrogated whether on the fourth of April 1830, 
 or at any other time within the libel, deponent heard Mr. 
 Campbell teach that all men had the same interest in Christ 
 which believers had? Depones, that Mr. Campbell taught F 
 that all men have an equal interest in Christ, and that un- 
 believers being men, the deponent understood Lim to mean 
 that they had an equal interest in Christ with believers. 
 
 Interrogated, whether Mr. Campbell taught that believers 
 had any different interest in Christ from unbelievers : De- G 
 pones, that he cannot say that he ever heard Mr. Campbell 
 explain the difference : Depones, that Mr. Campbell taught 
 that believers had the Holy Spirit dwelling in them : De- 
 pones, that Mr. Campbell has not taught that unbeliev- 
 
 D* 
 
38 MR. JAMES BAIN. 
 
 A ers have the Holy Spirit dwelling in them ; but has taught 
 the contrary : Depones, that Mr. Campbell has spoken of 
 the Church as being Christ's body, and of believers as 
 being mennbers of that body : Depones, that Mr. Campbell, 
 in speaking of the visible church, stated that by far the great- 
 
 B er portion of the members of the visible church were not be- 
 lievers : Depones, that deponent, as far as he can recollect, 
 has never heard Mr. Campbell state that unbelievers were 
 true members of Christ's body : Depones, that deponent 
 never heard Mr. Campbell state, that those who dje in unbe- 
 
 C lief would inherit the kingdom of heaven. 
 
 Interrogated, whether the deponent has ever heard Mr. 
 Campbell say that God rejoiced in contemplating unbeliev. 
 ers : Depones, that he cannot say, absolutely, that Mr. 
 Campbell may not have used such an expression, but he 
 
 D thinks it more probable that he did not. Interrogated if Mr, 
 Campbell taught that unbelievers were in rebellion against 
 God ? Depones, and answers. Yes. Interrogated if Mr. 
 Campbell taught that God hated iniquity ? Depones, and 
 answers, Yes. 
 
 E Interrogated by Dr. Graham : Depones, that Mr. Camp- 
 bell has taught that unbelievers were to be consigned to the 
 blackness of darkness, and such expressions, and subjected 
 to inconceivable punishment ; Depones, that he has heard 
 Mr. Campbell say, that the condemnation under the gospel, 
 
 F was not that we had disobeyed the law, but that we had re- 
 jected the gospel. And on another day Mr. Campbell said, 
 " I am asked whether unbelief is the only sin that will be 
 punished ?" to which he answered, that it was not the unbe- 
 lief, but the evil heart from which the unbelief proceeded 
 
 (} that was the cause of punishment : Depones, that Mr. Camp- 
 bell taught that unbelievers were those who do not believe 
 that the sins of all are done away in Christ, an<l that their 
 sins are included in this ; and that the love of God embraces 
 all men : Depones, that he has heard Mr. Campbell say, in 
 
MR. JAMES BAIN. 39 
 
 substance, altliough he cannot speak to the particular words, A 
 that every one who had not assurance, was a child of the 
 devil and an heir of hell — meaning thereby assurance of sal- 
 vation. 
 
 Interrogated, whether he has heard Mr. Campbell say, that 
 his views upon assurance and pardon were different from B 
 those entertained by the Church of Scotland ? Depones, that 
 he cannot say positively, that Mr. Campbell spoke of the 
 Church of Scotland ; but he has heard him say, very often, 
 that his views were different from those which almost all 
 ministers taught, and almost every body believed. C 
 
 Interrogated by Mr. Proudfoot : Did Mr. Campbell teach 
 that unbelievers, understanding by that, a person who does 
 not believe that God loves him, or that Christ died for every 
 man, are, from that cause, full of enmity and rebellion against 
 God ? Depones and answers, that they were so because of D 
 the natural corruption of their nature ; and that although God 
 was reconciled to them, they were not reconciled to God. 
 
 Interrogated by Mr. Story : Depones, that Mr. Campbell, 
 in teaching that the love of God embraces all men, did not, 
 as the deponent understood, teach that all men feel it as those E 
 do who are reconciled to him : Depones, that Mr. Campbell 
 taught that the guilt of those who do not feel God's love in 
 the way that those who are reconciled feel it, is the highest 
 of all guilt : Interrogated, whether Mr. Campbell, in teach- 
 ing his doctrine of the assurance of faith, contrasted it with F 
 that faith which is unaccompanied with any sense of the love 
 of God ? Depones, that he does not recollect of Mr. Camp- 
 bell's having so contrasted it in that way : Depones, that Mr. 
 Campbell contrasted his doctrine of assurance with the doc- 
 trine of those who had some doubts whether they should be G 
 made the recipients of the full amount of God's bounty, al- 
 though they hoped that they would be so : Depones, that 
 Mr. Campbell certainly represented a sense of God's good- 
 ness not to be a right sense, as long as the individual was ig- 
 
40 MR. JAMES BAIN. 
 
 A norant of God in Christ Jesus : Depones, that his impression 
 of Mr. Campbell's teaching is, that he represents the forgive- 
 ness of sins as identical with the removal of the barrier which 
 sin has created between God and the creature — by which 
 the deponent means, that Mr. Campbell said that the forgive- 
 
 B ness of sins included the removal of the barrier between God 
 and man : Depones, that he has heard Mr. Campbell teach, 
 moreover, that the forgiveness of sins included the resurrec- 
 tion of the body, and the reunion of the soul and body : De- 
 pones, that Mr. Campbell taught that the gift of personal 
 
 C salvation to all men, is included in the forgiveness of sins, 
 but not the possession of that gift : Depones, that Mr. Camp- 
 bell taught that the reason why, although all men had the 
 gift of personal salvation, those who did not believe, had not 
 the possession of it was, that they would not have it : De- 
 
 D pones, that he thinks Mr. Campbell represented the gift of 
 personal salvation as involved in the gift of forgiveness. In- 
 terrogated what more is included in the forgiveness of sins 
 than the removal of the barrier between God and man, ac- 
 cording to Mr. Campbell's teaching ? Depones, that the de- 
 
 E ponent considers he has already answered this question. 
 Interrogated, whether Mr. Campbell taught that the belief of 
 one's personal salvation is identical with, or included in be- 
 lieving the record, or is an inference from that belief? De- 
 pones, that Mr. Campbell's views, to the deponent's appre- 
 
 F hension, had some indistinctness or variation at different times: 
 Depones, that he has frequently heard Mr. Campbell charge 
 those who had not the assurance of their own salvation, with 
 disbelieving the record : Depones, that he has heard him at 
 other times say, that personal salvation ought to be inferred 
 
 G from the pardon of sins : Depones, that he has heard him at 
 other times speak of faith and assurance, in his discoursesj 
 as if the terms were convertible : Depones, that he does not 
 think that Mr. Campbell has ever preached that faith may be 
 interrupted or suspended in the believer's mind ; but the de- 
 
MR. PETER BAIN. 41 
 
 ponent understood him to teach that there might be different A 
 degrees of faith, or that faith might be impaired : Depones, 
 that the deponent has never heard Mr. Campbell teach that 
 assurance might be increased ; and he has never been able to 
 catch any such idea, although he has often watched for it. 
 All which is truth, as the deponent shall answer to God. B 
 (Signed) James Bain. 
 
 Peter Bain, teacher, Garelochhead, aged twenty-eight, 
 unmarried, being solemnly sworn, examined, and purged of 
 malice and partial counsel : Depones, that he has been C 
 teacher at Garelochhead for seven years — and has resided 
 there during that time, except when attending College during 
 winter : Depones, that he has been in the habit of attending 
 the parish church of Row during that period, and his attend- 
 ance has been regular, and he is a member of the church : D 
 Depones, that he began to take notes of Mr. Campbell's 
 sermons in the summer of 1829, and he was induced to do 
 80 from thinking that some of Mr. Campbell's doctrines 
 were peculiar and erroneous : Depones, that these peculiar- 
 ities related to the doctrines of atonement, and pardon, and £ 
 of assurance : Depones, that from the time when he began 
 to take notes he paid particular attention to Mr. Campbell's 
 discourses : Depones, that he was present at Row when the 
 sacrament of the Lord's Supper was administered by Mr. 
 Campbell in July 1830 : Depones, that on that occasion he F 
 heard Mr. Campbell's address, after serving of the tables, 
 to the communicants. 
 
 (Objection on the minor repeated.) 
 
 Depones, that Mr. Campbell said that the sins of all men 
 were pardoned, and he taught that every man should believe G 
 that — and that no one was a true christian until he did so. 
 And that every one who believed must be certain that his 
 own sins were forgiven as well as the rest : Depones, that he 
 said that such assurance was necessary for partaking of the 
 D 2* 
 
42 MR. PETER BAIN. 
 
 A communion — that he blamed any person for partaking of 
 the ordinance unless he had that assurance : Depones that 
 he recollects of Mr. Campbell holding an examination in the 
 deponent's mother's house at Easterton, in October 1829 : 
 DeponeSj that he remembers Mr. Campbell's explaining the 
 
 B nature of faith on that occasion from the question in the Shorter 
 Catechism, " What is faith in Jesus Christ ?" Depones, that 
 Mr. Campbell's explanation was that no one can have received, 
 or be resting upon Christ for salvation, unless he had personal 
 assurance of his own salvation : Depones, that he heard Mr. 
 
 C Campbell preach on the second of May 1830: Depones, 
 that Mr. Campbell on that occasion taught, that the sins of 
 the whole world were forgiven through the death of Christ ; 
 and in allusion to that, said, the faith, which you are accus- 
 tomed to hear preached from this place, alone has a power 
 
 D to work godliness in the heart. All men who have not this 
 faith, whatever their characters in other respects may be, are 
 alike distant from the kingdom of heaven : Depones, that 
 he heard Mr. Campbell preach at Row on the fourth of 
 July 1830, and took notes : Depones, that on that occasion 
 
 E Mr Campbell said they who admit that Christ died for all, 
 but that there is some distance between men and the benefits 
 resulting from his death, are commending something that is 
 not the gospel. Men argue against the doctrine that all are 
 redeemed and pardoned from the state of the heathen, but 
 
 F they (that is, the heathen) may infer that God loves them 
 by observing the goodness of God displayed in his works, 
 and they will be saved just as the Jews were saved by be- 
 lieving in the great sacrifice afterwards to be offered up 
 for their sins, which was shadowed forth to them in types 
 
 G and figures. We are claiming a real glory to God when we 
 maintain that Christ died for all : Depones, that he was 
 present at a sermon preached by Mr. Campbell at Row on 
 the eighteenth of July 1830, and on that occasion Mr. 
 Campbell said, as the deponent finds from notes wliich lie 
 
MR. PETER BAIN. 43 
 
 took, " I do not know a passage where it is insinuated that A 
 christians stand in doubt that they are in the faith:" Depones, 
 that the deponent again heard Mr. Campbell preach at Row 
 on the eighth August 1830, and took notes. That, on that 
 occasion, Mr. Campbell said, by limiting God's love men 
 have denied that there is love in God at all. He that main- ^ 
 tains that God loves some and passes by others, denies that 
 tiiere is any love in God — this would not proceed from love, 
 but from caprice : Depones, that the doctrine generally 
 taught by Mr. Campbell on the subject of the pardon of 
 sin, was that all men are pardoned in the same sense: De- C 
 pones, that he has heard INIr. Campbell preach that a min- 
 ister was bound, or entitled, to go to each individual and 
 say, your sins are forgiven : Depones, that at Mr. Campbell's 
 examination at Easterton, formerly deponed to, he, in exam- 
 ining from the Catechism, objected to the words, " Christ D 
 as he is offered to us in the gospel," and said that it ought 
 to be " given to us in the gospel," and that the use of the word 
 " offered," gave rise to misapprehension : Depones, that it 
 was usual with Mr. Campbell in his sermons to divide his 
 hearers into two classes, viz. those who had assurance of E 
 personal salvation and those who had not — and he said that 
 the one class were true christians, and the others were not : 
 Depones, that this occurred frequently : Depones, that the 
 deponent was informed by an uncle of his, now dead, that 
 in the end of September 1829, Mr. Campbell had visited F 
 him as a sick or dying person, and about a fortnight before 
 his death, and, at this visit, that Mr. Campbell said to him 
 that he was in hell, and tliat he was worse than a pagan, 
 because he did not see his sins pardoned. 
 
 Interrogated for the defender — in reference to the sermon G 
 on 1 Tim. i. 5, what v.as the faith which deponent was 
 accustomed to hear Mr. Campbell state from that place? 
 Depones, that it was the faith that Christ died for all, and 
 that their sins were pardoned, and that the Spirit was given 
 
44 MR. PETER BAIN. 
 
 A in Christ to sanctify them : Depones, that deponent is sure 
 that Mr. Campbell did not refer to the Scriptures in saying, 
 during the examination at Easterton, that the word " given" 
 was preferable to " offered." Being interrogated what depo- 
 nent means by saying that Mr. Campbell did not refer to the 
 B Scriptures ? Depones, that Mr. Campbell did not quote any 
 text in support of his statement : Depones, that Mr. Camp- 
 bell said the word " offered" was not a Scriptural expression, 
 and assigned that as his reason for substituting '•' given :" 
 Depones, that Mr. Campbell did not commonly give any 
 C other features of the two classes, into which he frequently 
 divided his hearers, but that the one class had, and the other 
 had not, an assurance of personal salvation : Depones, that 
 deponent's uncle died in October, 1829 : Depones, that in 
 speaking of the two classes of hearers, before September, 
 D 1830, Mr. Campbell used sometimes to talk of the fruits of 
 faith : Depones, that he also talked of the fruits of our natural 
 corruption and evil hearts : Depones, that deponent does not 
 remember just now whether Mr. Campbell stated how God 
 regarded the fruits of faith : Depones, that deponent does 
 E not remember just now whether Mr. Campbell stated how 
 God regarded the fruits of wicked men : Depones, that Mr. 
 Campbell's remarks on the love of God to all men were such 
 as appeared to deponent calculated to make men think less 
 awfully of sin : Depones, that Mr. Campbell taught that sin 
 F would be punished. 
 
 Interrogated by Mr. Story : Depones, that he does not 
 remember at present any observation of Mr. Campbell's, the 
 tendency of which was to diminish our abhorrence of sin : 
 Depones, that he thinks that it appeared from Mr. Campbell's 
 G teaching, that the punishment of sin will be infinitely aggra- 
 vated by the rejection of the gospel : Depones, that when 
 the deponent's uncle mentioned to him the expressions above 
 deponed to, he gave no explanation of them, and he seemed 
 displeased with Mr. Campbell aA having used them, and was 
 
MR. JOHN M'faRLANE. 45 
 
 not very calm : Depones, that he has heard Mr. Cannpbell A 
 eay, that the forgiveness of sins was equivalent to the 
 removal of the barrier between God and man. And that he 
 taught that howsoever great the sins of any man, the removal 
 of that barrier opened up an access for him to God. And 
 also that an access being thus opened, by the removal of the B 
 barrier, a man had no occasion to pray for the removal of 
 that barrier : Depones, that Mr. Campbell taught that the 
 access being thus opened, a sinner, believing that it was so 
 opened, and praying to God, might expect to receive salva- 
 tion : Depones, that Mr. Campbell taught that the belief of C 
 a sinner in the work of Christ was calculated to produce in 
 his mind confidence of being saved : Depones, that Mr. 
 Campbell taught that the knowledge of the work of Christ 
 had power to work godliness in the heart : Depones, that 
 Mr. Campbell taught that the design of God, in the exhibi- D 
 tion of a crucified and risen Saviour, was to remove the ini- 
 quity of all men : Depones, that Mr. Campbell taught that 
 it operated the removal of iniquity from the soul by pro- 
 ducing a love of holiness : Depones, that when he spoke of 
 his uncle being displeased and not very calm, he meant to E 
 express the same state of mind in these two forms of words. 
 And all this is truth, as the deponent shall answer to God. 
 
 (Signed) Peter Baix. 
 
 John M'Farlane, feuar in Helensburgh, aged about F 
 72, and married, being solemnly sworn, examined, and 
 purged of malice and partial counsel : Depones, that he was 
 formerly an elder in the parish of Cardross, and that he now 
 resides in Helensburgh : Depones, that he has attended the 
 church of Row pretty regularly since Mr. Campbell came G 
 there : Depones, that he was present at the celebration of 
 the Lord's Supper at Row, in July, 1830, and heard Mr. 
 Campbell fence the tables : Depones, that he was struck with 
 what Mr. Campbell said in regard to assurance of salvation : 
 
46 MR. JOHN M'FARLANE. 
 
 A Depones, that about the close of Mr. Campbell's address, he 
 said that the feast was spread for the worthy communicants, 
 and then he added that those who had the full assurance 
 were the worthy communicants, and that those who had not 
 such assurance would have an awful responsibility if they 
 B partook of the ordinance, and he left their blood on their 
 own head : Depones, that deponent understood Mr. Camp- 
 bell to mean personal assurance of salvation : Depones, that 
 the deponent cannot say that what is above deponed is in 
 Mr. Campbell's precise words, but it is the substance of 
 C what he said : Depones, that Mr. Campbell, in his ordinary 
 sermons, taught, and generally in his application at the close, 
 that the death of Christ was a general death for every man. 
 (Objection on the minor repeated.) 
 
 ]3epones, that he understood Mr. Campbell to teach that 
 D by the death of Christ the sins of every individual of the 
 human race were pardoned : Depones, that the deponent 
 understood Mr. Campbell left those who had not a personal 
 assurance of their own salvation, in a state of condemnation : 
 Depones, that he remembers Mr. Campbell coming to his 
 E house in July, 1830, and on that occasion he gave the depo- 
 nent's wife, who is rather frail, a copy of a sermon, which the 
 deponent now produces, and is marked by the Moderator, and 
 Avhich Mr. Campbell said he had preached in the Floating 
 Chapel at Greenock, on the twenty-eighth April : Depones, 
 F that in consequence of what Mr. Campbell said in fencing 
 the tables the deponent felt scruples himself about commu- 
 nicating, or whether he had that personal assurance which 
 Mr. Campbell spoke of: Depones, that he officiated as an 
 elder on that occasion, and was present when tokens were 
 G distributed by Mr. Campbell and one Cochran, but cannot 
 say whether he himself distributed any : Depones, that he 
 took the sacrament on that occasion after considering with 
 himself, and applying to himself the test mentioned by the j 
 apostle Paul, which was the deponent's standard. Interro- 
 
MR. JOHN AI'FARLANE. 47 
 
 gated for the defender: Depones, that the deponent is a little A 
 dull of hearing, but not very much ; but rather that, which 
 is not to be wondered at at his age. Being interrogated 
 whether Mr. Campbell in fencing the tables spoke about the 
 assurance of faith ? Depones, and answers that he has told 
 what he liad to say already — that he has given what he had B 
 to say in plain language, and he can tax his memory no more 
 about it : Depones, that what he means by the standard of 
 the apostle Paul is what he finds in the eleventh chapter of 
 first Corinthians, and you will also find it in the gospels ; 
 Depones, that when he says that the standard of the apostle ^ 
 Paul is in the eleventh chapter of first Corinthians, that the 
 deponent refers to the twenty-eighth verse of that chapter : 
 Depones, that deponent does not recollect and will not swear 
 whether Mr. Campbell forbade or commanded people to ex- 
 amine themselves on that occasion. Being interrogated whe- ^ 
 ther deponent remembers that, in spring 1830, Mr. Campbell 
 spoke from the pulpit about people having taken him up wrong 
 as to the meaning of the word " pardon ?" Depones, that 
 he does not : Depones, that deponent does not remember to 
 have spoken to any one in coming home from church on a -^ 
 Sunday in spring 1830, regarding the meaning attached by 
 Mr. Campbell to the word '' pardon." 
 
 Interrogated by Mr. Story wherein heconsidered Mr.Camp- 
 'bell's test to differ from the apostle Paul's? Depones, that there 
 was a difference, and that he judged for himself — and the de- F 
 ponent was never a great explainer of scripture, but just takes 
 he Bible and judges for himself. Interrogated whether Mr. 
 Campbell gave any particular instructions to his elders as to the 
 listribution of tokens? Depones, that he never heard of a mi- 
 nster doing so when persons produced proper certificates, and G 
 ;hat Mr. Campbell did not do so on this occasion, as far as the 
 deponent understood : Depones, that he does not recollect of 
 Mr. Campbell ever expressing to the deponent any doubt of 
 the fitness of any particular individual to be a communicant : 
 
48 MR. ALEXANDER MUNRO. 
 
 A Depones, that the deponent's understanding of Mr. Campbell's 
 doctrine about assurance did not make him hesitate about 
 giving tokens to any particular individual, but he does not 
 recollect whether after hearing that doctrine he gave any 
 tokens, although he would not have refused them if they had 
 
 B been asked. And the above is truth, as he shall answer to God. 
 (Signed) John M'Farlane. 
 
 Rev. John Arthur, residing in Helensburgh, aged 
 thirty-five years, and unmarried, being solemnly sworn, exa- 
 
 C mined, and purged of malice and partial counsel : Depones, 
 that he heard Mr. Campbell preach at Row in July last on the 
 occasion of the Presbyterial visitation : Depones, that he took 
 no notes of the sermon : Depones, that it did not appear to 
 him that the subject of pardon was prominently or directly 
 
 D brought forward : Depones, that he recollects Mr. Campbell 
 using such words as these, " that the love of God to every 
 individual of Adam's family was to be measured by the 
 agonies of the Son of God :" Depones, that in that sermon, 
 Jesus, as the forerunner of his people, was described as the 
 
 E great peace-maker : Depones, that he said that those men 
 were peace-makers who were reconciled unto God: Depones, 
 that he does not recollect Mr. Campbell saying any thing of 
 persons knowing that Christ died for themselves, individually, 
 or for every human being, in connexion with the character of 
 
 F peace-maker ; but he recollected him saying, in substance, 
 that we ought to imitate Christ, our head, in being peace- 
 makers : Depones, that deponent did not on any other occa- 
 sion within the year libelled hear Mr. Campbell preach. All 
 which is truth, as he shall answer to God. 
 
 G (Signed) John Arthur. 
 
 Alexander Munro, now, or lately, tutor in the family 
 of Lord John Campbell, Ardincaple-house, near Helens- 
 burgh, aged about thirty-four, and unmarried, being solemnly 
 
MR. ALEXANDER IMUNRO. 4d 
 
 sworn, examined, and purged of malice and partial counsel : ^ 
 Depones, that lie is a preacher of the gospel, and has been so 
 for about a twelvemonth : Depones, that he resided in the 
 parish of Row from July 1829 to July 1830, after which he 
 was absent about two or three months : Depones, that between 
 September 1829 and the beginning of July 1830, the depo- w 
 nent was in the habit of attending Mr. Campbell's church 
 about once in three Sundays or thereabouts : Depones, that 
 it struck him that Mr. Campbell's doctrines were peculiar, 
 and different from those of the standards of our church, in 
 regard to the atonement, and assurance of salvation. ^ 
 
 Objection against Mr. Brewster and Dr. Burns repeated. 
 
 Depones, that the deponent was not in the habit of taking 
 notes: Depones, that the deponent heard Mr.. Campbell 
 preach before the Presbytery in July, 1830 : Depones, that 
 he does not remember that there was any thing in that ser- j^ 
 mon on the subject of assurance, but there was a sprinkling, 
 in different parts of the sermon, of Mr. Campbell's peculiar 
 views of atonement, and the pardon of sin : Depones, that 
 it did not appear to the deponent that this formed the pro- 
 per subject of the discourse : Depones, that he thinks Mr. p 
 Campbell's peculiar doctrines, in regard to pardon, were less 
 prominently brought forward in that sermon than the depo- 
 nent has heard them ; but at the same time he does not 
 think they were avoided : Depones, that on this occasion, 
 the deponent conceives that Mr. Campbell taught that the p 
 atonement of Christ was made for all men : Depones, that 
 towards the end of the discourse, Mr. Campbell expressed 
 the following sentiment in substance — that the love of God 
 to man was commensurate with the agonies of the Son of God 
 — and that any one preaching the gospel to men, could not 
 proclaim it to thera as glad tidings, uidess he could inform 
 them that they were put by it in a certain state — by their 
 being reconciled unto God, and their sins beuig pardoned — 
 whether they knew it or not : Depones, that he does not 
 
50 MR. ALEXANDER MUNRO. 
 
 j^ remember Mr. Campbell saying that it was an indispensable 
 feature in the character of a Christian, that he should know 
 that God has had mercy on him, and has forgiven him : De- 
 pones, that it appeared to him that the doctrine taught by Mr. 
 Campbell, in his sermons, generally, in regard to the atone- 
 
 g ment, was different from that of the Church, in the first 
 place, as respects the extent of the atonement : Depones, 
 that Mr. Campbell stated that the merits of Christ's death 
 were co-extensive with the sins of all men : Depones, that 
 the deponent understood Mr. Campbell to teach that the par- 
 
 Q don of sin, in consequence of the death of Christ, was not 
 offered to all men — that it was not an offer, but a gift, put 
 into their possession : Depones, that the deponent understood 
 Mr. Campbell, in saying this, to mean that this pardon had 
 passed upon all men, without exception, or distinction ; and 
 
 J) upon the heathen who did not know it, as well as upon others : 
 Depones, that the deponent understood Mr. Campbell to 
 teach that those who had passed from death unto life, must 
 be assured of it ; and that they could not be in a state of sal- 
 vation, unless they were so assured : Depones, that he re- 
 
 £ members Mr. Campbell illustrating this doctrine by observing 
 that a soldier who passed over from the rebellious ranks, and 
 returned to loyalty, must know the time when he did so, and 
 could not be ignorant of his having done so. 
 
 Interrogated for the defender : Depones, that the situa- 
 
 F tion in which Mr. Campbell stated that the preacher should 
 tell all men that they were placed, in consequence of the 
 death of Christ, was, that God had had mercy on them, and 
 had forgiven their sins : Depones, that the deponent under- 
 stood Mr. Campbell to state, that the design of God in com- 
 G missioning his preachers to tell all men that he had had mercy 
 on them, and had forgiven their sins, was to bring heirs to 
 glory — to exhibit his love to his creatures, and to draw men 
 to himself. Being interrogated what Mr. Campbell stated 
 was the condition from which God thus designed to draw 
 
MR. ALEXANDER MUNRO. 51 
 
 men to himself? Depones, not the state of condemnation cer- A 
 tainly — for they were not in a state of condemnation — at 
 least this is the inference of the witness. And the deponent 
 cannot well say what Mr. Campbell taught on this matter : 
 Depones, that the deponent has frequently heard Mr. Camp- 
 bell speak of the state of the hearts of unbelievers towards B 
 God : Depones, that he understood Mr. Campbell to say, that 
 that state was, that they were not aware of the state of pardon 
 in which they were, and of the gift put into their possession^ 
 and this ignorance prevented them from being sanctified: De- 
 pones, that deponent has certaiuly heard Mr. Campbell charac- C 
 terise them as in a state of rebellion against God : Depones, 
 that Mr. Campbell described God as hating iniquity ; but 
 not as hating sinners : Depones, that deponent did not un- 
 derstand Mr. Campbell to teach that men were condemned as 
 sinners, but as unbelievers, and that God did not hate or con- ^ 
 demn them as sinners, but condemned them as unbelievers. 
 Being interrogated if Mr. Campbell ever taught that God 
 hated unbelievers ? Depones, that deponent cannot remem- 
 ber to have heard the word " hate," applied to unbelievers ; 
 but remembers to have heard the word " condemn," so ap- E 
 plied : Depones, that Mr. Campbell stated, that unbelief pro- 
 ceeded from the depravity inherent in our nature, modified 
 by all the various minor causes which may proceed from 
 that great cause. That deponent did not perceive any thing 
 peculiar in Mr. Campbell's mode of accounting for unbelief, F 
 except that he dwelt less upon the Spirit's influence, and 
 more upon the operation of man's own mind, in producing 
 the first act of belief, than the deponent considered consis- 
 tent with the standards. Being interrogated whether Mr. 
 Campbell taught that any man could be believing truly in the G 
 forgiveness of his sins, and yet continuing in wickedness ? 
 Depones, that Mr, Campbell's doctrine was, that if a man 
 truly believed that his sins were forgiven, he had eternal life 
 in him, and would ultimately enjoy it, as he held also the 
 
&2 MR. ALEXANDER MUNRO. 
 
 A doctrine of perseverance, which implied that : Depones, that 
 the method by which Mr. Campbell stated that a man could 
 come to God was, by believing the Record, which, as Mr. 
 Campbell frequently explained it, the deponent understood 
 to mean believing that his own sins, as well as the sins of 
 B every other man, had been already pardoned : Depones, that 
 when Mr. Campbell referred to the Record, deponent un- 
 derstood him to refer particularly to 1 John v. 1 1 : Depones, 
 that deponent understood Mr. Campbell to naake eternal life 
 consist in a variety of things, and his definitions seemed to 
 C the deponent to be loose and inconsistent, and that he trans- 
 posed the expression eternal life, from one set of ideas to 
 another: Depones, that Mr. Campbell stated that eternal life 
 consisted, not merely in the knowledge of God and of Jesus 
 Christ, whom he had sent, but in the gift of Christ and his 
 D dwelling in us : Depones, that another view of eternal life, 
 given by Mr. Campbell, which the deponent considered as 
 different from that usually given, was, that he stated that 
 in having given to all men Christ, and as eternal life con- 
 sisted in having Christ given ; therefore, all men had eternal 
 E life given them, but he did not always appear to the depon- 
 ent, by the expression, eternal life, to mean everlasting hap- 
 piness, but something else — but the deponent does not 
 know precisely what ; although he sometimes seemed to 
 the deponent to make eternal happiness and holiness to 
 F be included in his idea of eternal life. Interrogated, whe- 
 ther ]Mr. Campbell taught that all men possessed in them 
 Christ and the life of God ? Depones, that Mr. Campbell 
 taught that all men have in them the gift of Christ, under- 
 standing, as Mr. Campbell often explained it, by that the 
 G pardon of their sins : That the deponent does not precisely 
 know what may be meant in this question by the expression 
 " the life of God," which he thinks may have various mean- 
 ings : But deponent adds that he did not understand Mr. 
 Campbell to teach the Arminian doctrine that all men had a 
 
MR. ALEXANDER MUNRO. 53 
 
 portion of grace given them to improve, if that sense be at- A 
 tached to the phrase " the life of God :" Depones, that de- 
 ponent does not remember Mr. Campbell to have taught that 
 all men have Christ dwelling in them by the Holy Ghost. 
 Being interrogated whether Mr. Campbell taught that any 
 man could be alive unto God except by the indwelling of the B 
 Holy Ghost ? Depones, that understanding the phrase " alive 
 to God" to mean " the state into which a man passes when 
 by the knowledge of the gospel, blessed by the influence of 
 the Holy Spirit, he becomes justified in the sight of God," 
 that he does not conceive that Mr. Campbell taught that in C 
 this sense a man could be " alive to God," except by the in- 
 fluence of the Holy Spirit ; but, as the deponent formerly 
 said, Mr. Campbell did not seem to insist much on the ne- 
 cessity of the Spirit's influence in producing the first act of 
 belief, but rather that the influence of the Spirit was a conse- D 
 quent of the first act of belief — although deponent does not 
 deny that Mr. Campbell may have taught that the Spirit's in- 
 fluence operated to produce the first act of belief: Depones, 
 that Mr. Campbell seemed to hold that men were active in un- 
 belief, but rather passive in belief: Depones, that deponent E 
 never heard Mr. Campbell state that a man could know the 
 gospel without being blessed by the influences of the Spirit : 
 Depones, that Mr. Campbell stated that if a man knew the 
 gospel, the influences of the Spirit must flow into his mind — 
 understanding by the gospel the pardon of his sins : Depones, F 
 that deponent understood Mr. Campbell's view of the matter, 
 in saying that a believer was rather passive than active in be- 
 lieving, to be that unbelievers resisted and put away from them 
 the gospel, and that if they would only cease their resistance 
 the gospel would flow into them. Being interrogated whether G 
 Mr. Campbell taught that those who had passed from death to 
 life could never, for any time, however short, cease to be as- 
 sured of their personal salvation? Depones, that the deponent 
 has heard Mr. Campbell admit that there might be times when, 
 
 E 2* 
 
54s MR. ALEXANDER MUNRO. 
 
 A through the temptations of Satan, obscurity might rest on the 
 believer's mind — but still there was always something which 
 kept up the idea of assurance of his state — though the depo- 
 nent confesses that it was always inexplaining that something, 
 that Mr. Campbell seemed to the deponent to find the great- 
 
 B est difficulty, and which was never intelligible to the deponent. 
 
 Interrogated by Mr. Story : Depones, that the deponent 
 
 understood Mr. Campbell to teach that the knowledge of 
 
 the gospel commenced a sanctifying process in the mind of 
 
 the believer — and the deponent also understood Mr. Camp- 
 
 C bell to teach that this sanctifying process terminated in 
 perfect holiness only in the next world : Depones, that the . 
 deponent understood Mr. Campbell to teach that God was 
 dissatisfied with the acts and state of a sinner, but not at 
 enmity with the sinner himself: Depones, that Mr. Carap- 
 
 D bell in applying the word redemption to all men, and to each 
 man, sometimes made it synonymous with atonement, or 
 satisfaction, as applied to all men, and sometimes in the par- 
 ticular sense of the final salvation of an individual sinner : 
 Depones, that Mr. Campbell, in varying the ordinary form^ 
 
 E of speech, seemed to be anxious to do away with the de- 
 lusions of people in supposing that they had something to 
 do in order to propitiate the love of God, and that he dwelt 
 much upon this ; but the deponent adds that Mr. Campbell 
 seemed to him on one or two occasions, to teach that the 
 F sufferings and toils of saints were necessary to follow on the 
 death of Christ, seeming, as it were, to imply that they were 
 necessary to complete the atonement of Christ — but in gen- 
 eral he was not struck with any thing peculiar in Mr. Camp- 
 bell's doctrine regarding the suflPerings of saints : Depones, 
 
 G that in saying he conceived that Mr. Campbell's views on 
 the subject of assurance of salvation were different from the 
 views stated in the standards of our church, he alluded to 
 the eighteenth chapter of the Confession of Faith, and lie 
 thought Mr. Campbell's doctrine to be inconsistent with 
 
MR. HERVEY STRONG. 55 
 
 the third section of that chapter : Depones, that the ilepo- ^^ 
 nent has heard Mr. Caniphell teach that when a believer was 
 under the influence of the temptations of Satan an obscurity 
 might come over his mind, but still there was a something 
 formerly alluded to by the deponent, of the nature of assur- 
 ance, which remained. All which is truth, as the deponent B 
 shall answer to God. 
 
 (Signed) Alex. Munro. 
 
 The following witnesses were tiien examined for the de- 
 fender, viz. C 
 
 Mr. Hervey Strong, sometime residing in Glasgow, 
 now in Helensburgh, aged about thirty-eight, and married, 
 being solemnly sworn, examined, and purged of malice and 
 partial counsel : Depones, that deponent resided in Helens- 
 burgh between August, 1829, and October, 1830, and D 
 attended the parish church very regularly : Depones, that the 
 deponent has heard Mr. Campbell preach also in the school- 
 house at Helensburgh, and in the manse. 
 
 Depones, that in September or October, 1829, deponent 
 heard iNIr. Campbell preach in the school-house of Helens- E 
 burgh on the text " Is there no balm in Gilead ?" Depones, 
 that Mr. Campbell on that occasion brought out his doctrine 
 on the subject of atonement and pardon, which deponent 
 always held to be one and the same ; but the deponent has 
 no distinct recollection of the words used by Mr. Campbell, F 
 or whether he preached on that occasion on the doctrine of 
 assurance : Depones, that the object of Mr. Campbell's dis- 
 course was to illustrate the freeness of the gospel, and the 
 fulness of the atonement : Depones, that Mr. Campbell taught 
 at that time, as at all times, that the atonement was literally G 
 for every man, and that Christ died for every man : Depones, 
 that Mr. Campbell stated that there were two classes of hu- 
 man beings, the one in enmity and distrust towards God, the 
 other in confidence and love towards him ; which statements 
 
56 MR. HERVEY STRONG. 
 
 A accorded with Mr. Campbell's general teaching : Depones, 
 that Mr. Campbell taught that every man was by nature in a 
 state of enmity to God, and that he required to be brought 
 out of that state in %rder to be in a state of salvation : De- 
 pones, that Mr. Campbell stated that the love of God in 
 
 B Christ, manifested on the cross, was that which, when appre- 
 hended by any man as applicable to himself, brought him, 
 by appropriating Christ to himself, out of the one state into 
 the other — that then his enmity and distrust ceased, and his 
 confidence and love commenced ; Depones, that Mr. Camp- 
 
 C bell stated that the love of God manifested in the cross, as a 
 love to the individual, was the light through which lie could 
 Bee sin, and that light alone ; that it was a light by which he 
 could perceive the abominable nature of sin ; — that God's love 
 in the heart, which can only come there by an appropriating 
 
 D act of faith, is light and life — it is the Spirit of Christ in him. 
 He sees sin then as Christ saw it ; that no man can have any 
 correct notion of sin at all, or see sin in its true character, 
 unless by the light of the gospel : Depones, that deponent did 
 not understand Mr. Campbell to teach that night that a be- 
 
 E lief that one's sins are pardoned was the only feature of a 
 
 christian character : But Mr. Campbell held that a man's 
 
 belief that his own sins are forgiven is essential to his being a 
 
 christian, and that he has no life till he has that in his heart. 
 
 Depones, that, although deponent does not recollect that 
 
 F Mr. Campbell did so on that night, he knows that Mr. Camp- 
 bell always held forth that mere seriousness is nothing, that 
 seriousness is no excuse for being in error : Depones, that 
 when Mr. Campbell so used the word seriousness, he under- 
 stood him to refer to a seriousness which might consist with 
 
 G a misapprehension of God's character — that a man might be 
 serious with the idea that he was under the law of works, 
 and might desire to do good works, but that that was no 
 apology, but, on the contrary, it was his condemnation that he 
 had not the light: That Mr. Campbell never undervalued 
 
MR. HERVEY STRONG. 57 
 
 seriousness in the right apprehension of the truth : That Mr. A 
 Campbell illustrated his position by reference to the earnest- 
 ness with which heathens may worship ; that a heathen may 
 be as serious in the wrong apprehension of (jod as if he had 
 had the right apprehension of God : Depones, that deponent 
 is perfectly sure that if he had heard Mr. Campbell condemn- B 
 ing any seriousness but such as above described he would 
 have noticed it. 
 
 Depones, that on the night above alluded to deponent did 
 not hear Mr. Campbell speak of unbelief as the only cause 
 of sorrow, and is confident that had he lieard it he would C 
 have marked it: Deponent has always heard Mr. Campbell 
 teach that sin was the only cause of sorrow in believers, and 
 that unbelievers could have no right sorrow for sin — that they 
 might have an imitation of sorrow for sin, because they might 
 come into punishment, but that was no right sorrow for sin, D 
 and it was a sin to be in a state to have that sorrow merely ; 
 that the right sorrow was a sorrow for sin as sinning against 
 love, and as seeing sin as a hateful thing in itself, ofltensive to 
 God, and offensive to that spirit which is in a christian ; that 
 a christian had the mind of Christ, and looked upon sin with E 
 that kind of sorrow which Christ had : That deponent never 
 understood Mr. Campbell to state thereby that Christ had 
 sorrow for his own sin, for he never heard Mr. Campbell state 
 that Christ had sin — on the contrary he always held that Christ 
 was without sin ; that the sorrow which believers had for sin F 
 was a sorrow for all sin, in themselves, and in every other 
 creature. 
 
 Depones, that he has often heard Mr. Campbell teach and 
 preach concerning an interest in Christ — meaning that every 
 man has an interest in Christ; that Christ was the gift of G 
 God to the world ; that the sense in which Mr. Campbell 
 said that every man had an interest in Christ was this, that 
 every man had a right to take — to possess — to appropriate 
 him, and it was every man's sin to whom the gospel was 
 
58 MR. HERVEY STRONG. 
 
 A preached that he did not : Depones, that when Mr. Campbell 
 spoke of taking, or appropriating Christ, and of believing the 
 record which God has given of his Son, deponent understood 
 him to mean the same thing — that a man apprehending the 
 gospel rightly does receive and appropriate Christ as his Sa- 
 B viour : Depones, that God has made a provision of strength 
 for every man to live in the truth of the gospel : Depones, 
 that Mr. Campbell taught that the Holy Ghost took of the 
 things of the gospel and shewed them to the man's soul ; and 
 that this strength was to be had in answer to prayer. 
 C Depones, that deponent never heard Mr. Campbell teach 
 that a man could be a ti"ue believer merely by believing that 
 his sins were forgiven, unless he saw how they were for- 
 given — that there was no power to sanctify in the mere 
 belief that one's sins were forgiven, unless more than that was 
 D seen. Being interrogated, whether if, on the evening above 
 alluded to, Mr. Campbell had stated that a sense of guilt and 
 unworthiness had no connexion with believing, it would have 
 struck deponent ? Depones and answers, certainly, he could 
 not have stated it without the deponent's noticing it — 
 E because it would have been perfectly contrary to what Mr. 
 Campbell has always taught on that subject, viz. that a man 
 cannot have that sense unless he is a believer : Depones, that, 
 although deponent does not remember whether Mr. Campbell 
 spoke, that night, of an anxiety about salvation without a 
 F true sense of sin, yet deponent has heard Mr. Campbell on 
 the subject, say, that a man's anxiety may imply unbelief. 
 
 Being interrogated whether the view given by Mr. Camp- 
 bell that night of the love of God, appeared to deponent to 
 have a tendency to make men easy about sin? Depones and 
 G answers, that he never heard Mr. Campbell, on that night, 
 or on any occasion within the time libelled, preach any doc- 
 trine which had a tendency to licentiousness — unless the 
 free grace — the free love, and the free forgiveness of God 
 have that tendency. 
 
MR. HERVEY STRONG. 59 
 
 Depones, that he did not, on that night, hear Mr. Camp- A 
 bell preach that the cause of the whole of man's misery was 
 their allowing themselves to remain in doubt regarding the 
 simple fact of their having been individually restored to a 
 state of favour with God — and that he thinks he should have 
 noticed it, had Mr. Campbell so preached, because it was B 
 not like a statement of Mr. Campbell's at all. 
 
 Depones, that deponent heard nothing in the sermon above 
 deponed to, in the school-house at Helensburgh, which at 
 the time appeared to deponent to militate against the Scrip- 
 tures, which state that men shall be judged for the deeds C 
 done in the body : Depones, that Mr. Campbell has, during 
 the year libelled, always represented the ground of condem- 
 nation at the last day to be unbelief, or the rejection of 
 Christ — that unbelief, or the rejection of Christ, proceeded 
 from the evil heart of man — that that evil heart made man D 
 unwilling to come to Christ — that the evil heart was to be 
 referred to the fall of man in Adam — that the wicked deeds 
 of men were to be referred to their love of evil : Depones, 
 that Mr. Campbell did not represent unbelief as the only sin 
 under the gospel dispensation : Depones, that Mr. Campbell E 
 associated judgment for the deeds done in the body with 
 condemnation for unbelief, by stating that God's judgment 
 would be according to righteousness, and that a man must 
 be righteous, or have the Spirit of Christ, otherwise he would 
 be condemned — that Mr. Campbell said, that having God's F 
 love in the heart, was the having the Spirit of Christ : De- 
 pones, that Mr. Campbell was in the habit of teaching the 
 connexion between being righteous and having the mind of 
 Christ — and illustrated that connexion by stating that one 
 that had the mind of Christ was one who apprehended the G 
 love of God in Christ to him ; and that the love of God in 
 the heart was holiness, or having the Spirit of Christ. Inter- 
 rogated — to what power Mr. Campbell referred the righteous 
 deeds of believers ? Depones and answers, the love of God 
 
60 MR. HERVEY STRONG. 
 
 A in the heart was the operating power : Depones, that Mr. 
 Campbell taught that the love of God was sustained in the 
 heart of man by the strength of the Holy Ghost : Depones, 
 that Mr. Campbell, on the evening deponed to, pressed the 
 acceptance of the gospel upon his hearers : Depones, that 
 
 B Mr. Campbell, on that evening, as always, represented God 
 as a sin-avenging God. 
 
 Depones, that Mr. Campbell constantly, during the year 
 libelled, gave a view of God's justice in punishing unbelievers 
 at the last day — and adds, it is a prominent feature of his 
 
 C discourses, exhibiting to his hearers the wrath of God to- 
 wards those who reject Christ — and is a common expression 
 with him " Knowing the terrors of the Lord we persuade 
 men :" Depones, that the deponent has heard Mr. Campbell, 
 during the time libelled, treat of the redemption of all men 
 
 D by Christ: Depones, that the deponent understood Mr. 
 Campbell thereby to mean, redeemed from the curse — taken 
 from under the law, or the law of works, and placed under 
 grace : Depones, that deponent understood that it did not 
 include deliverance from the judgment to come. 
 
 E Depones, that deponent was a communicant at the sacra- 
 ment, in July, 1830 : Depones, was at the second or third 
 table — a table which Mr. Campbell addressed — and heard 
 Mr. Campbell fence the tables on that day : Depones, that 
 both in the previous discourse, and in the fencing of the 
 
 F tables, Mr. Campbell treated of the way in which believers 
 might eat and drink damnation or judgment to themselves — 
 that deponent understood this to mean, much as Mr. Camp- 
 bell explained it, and very nearly in his own words — that a 
 believer might eat and drink damnation to himself by not 
 
 G abiding in the faith at the time ; and if he did not discern 
 the Lord's body : Depones, that deponent understood Mr. 
 Campbell thereby to refer to temporal judgment — that Mr. 
 Campbell stated, that a Christian was not abiding in the faith 
 at the time, or discerning the Lord's body, if he did not dis- 
 
MR. HERVEY STRONG. 61 
 
 cern, and realize at the time, that the body was broken and A 
 the blood shed for him ; of which things the bread and wine 
 were symbols. Being interrogated, whether on occasion of 
 so fencing the tables, deponent heard Mr. Canapbell debar 
 from the Lord's Supper all who had not a personal assurance 
 of their own salvation ? Depones, and answers — nothing of B 
 the kind — I heard no debarring but what was implied in the 
 above explanation of eating and drinking judgment — that 
 they were in that loarned: Depones, that Mr. Campbell 
 forbade nobody, and deponent watched narrowly, for he had 
 heard that Mr. Campbell had been accused of doing so on C 
 former sacramental occasions. 
 
 Depones, that deponent has often heard Mr. Campbell, in 
 his public prayers, praying for the pardon of sins — and never 
 heard him pray without it. 
 
 Depones, that he has heard Mr. Campbell teach and D 
 preach concerning the doctrine of assurance. That he 
 divided assurance into assurance of faith and assurance of 
 sense — and did so frequently : Depones, that he defined 
 assurance of faith to be, that a man who had a right appre- 
 hension of the gospel was, while abiding in that right appre- E 
 liension, conscious of his own salvation as being a child of 
 God : Depones, that Mr. Campbell defined the assurance of 
 sense to be, the consequence of a right faith — the Spirit's 
 witnessing with his spirit, that he was a child of God : 
 Depones, that Mr. Campbell taught that the assurance of F 
 faith above defined was capable of interruption, for it was 
 always guarded with the " while abiding in the faith :" 
 Depones, that Mr. Campbell taught that the absence of that 
 assurance was sinful in every man : Depones, that Mr. 
 Campbell taught that whoever had not the assurance of faith G 
 was not believing tfie record of God, or had not that record 
 in bis mind at the time : Depones, that Mr. Campbell taught 
 that if a man was without the consciousness of the Bible 
 at the time on his mind, it was to him as being without 
 
 F # 
 
62 MR. HERVEY STRONG. 
 
 A the Bible, as lie was not under the influence of it at the 
 time. 
 
 Depones, that deponent was present at Mr. Campbell's 
 visitation sermon in July 1830, of which the leading subject 
 was the beatitudes : Depones, that Mr. Campbell then 
 
 B preached that a believer was in the partial enjoyment of the 
 beatitudes in this life, and would have the full enjoyment of 
 them in the future life : Depones, that deponent observed 
 no difference between Mr. Campbell's sermon on that occa- 
 sion and his ordinary sermons about that time in point of 
 
 C doctrine. 
 
 Interrogated for the libellers : Depones, that Mr. Camp- 
 bell taught that the pardon of sins through the death of 
 Christ was universal, and extended to the sins of all men, 
 and the pardon was for all men — by which Mr. Campbell 
 
 D meant, as the deponent understood, that the sins of every 
 man were judicially removed, so that it was no reason why 
 a man should not, and might not, come to God, and that 
 unless the sins of the world had been so put away, God 
 could not, consistently with his holiness, invite or command 
 
 E any man to come to him — that every man, in consequence 
 of the death of Christ, not only had a right to come, but his 
 not coming was his highest condemnation : Depones, that 
 Mr. Campbell taught that the sins of every individual of the 
 human race were, in point of fact, forgiven, in the sense 
 
 F above explained, and not merely that they would be forgiven 
 if they came to Christ : and that Mr. Campbell never taught 
 in that form that their sins would be forgiven, but that they 
 were forgiven : Depones, that Mr. Campbell taught that a 
 man cannot believe savingly unless he sees that his own in- 
 
 G dividual sins are forgiven. 
 
 Depones, that deponent conceives that Mr. Campbell, in 
 ])raying for the pardon of sin, did not pray for forgiveness 
 as the reversal of the sentence of eternal wrath — but deliv- 
 erance from temporal chastisements or judgments : Depones, 
 
MR. HERVEY STRONG. 63 
 
 that he considered that Mr. Campbell, in so praying for de- A 
 liverance from temporal chastisements, or judgments, prayed 
 for the pardon of sin : Depones, that it seems to the depon- 
 ent that the parable in tlie gospel of Matthew of a certain king 
 who forgave a servant ten thousand talents, and afterwards 
 delivered him over to the tormentors — that that servant re- B 
 presents man and the relation in which man stands to God 
 in the day of grace — that that servant after having been 
 forgiven might rightly have prayed for forgiveness for any 
 departure from righteous conduct — that in praying he was 
 acknowledging, or putting to his seal, that it would be a C 
 righteous thing to deliver him over to the tormentors, if he 
 was not found, on the day of reckoning, to have been acting 
 in the Spirit, towaids his fellow men, in which he had been 
 dealtwithbyhis King, and his prayer might have been, "forgive 
 me, or acquit me, as I have been found dealing with others." D 
 
 Depones, that when Mr. Campbell stated that in conse- 
 quence of the death of Christ all sins were forgiven, the 
 deponent understood him to teach that all sins without ex- 
 ception, unbelief as well as others, were forgiven in conse- 
 quence of the death of Christ, and that this was the procla- E 
 niation of the gospel, and that there was no farther atone- 
 ment for sin : Depones, that Mr. Campbell taught that 
 every man, whether he has heard of the gospel or not, is ex- 
 posed to the wrath of God, but not to the curse of the law 
 in consequence of sin either original or actual : Depones, F 
 that the deponent considers the difierence between being 
 exposed to the wrath of God and exposed to the curse of 
 the law, to be, that the state of the soul of the unbeliever 
 towards God is that of being under the law of works — that 
 all men are taken from under the law — but believers keep G 
 themselves in that state — that the deponent is not sure 
 whether this observation is liis own idea or derived from 
 Mr. Campbell's teaching : Depones, that the deponent sees 
 no inconsistency between his answers to the two last ques- 
 
64) MR. HERVEY STRONG. 
 
 A tions : Depones, tliat the sins of a man who has never lieard 
 of the gospel are as much atoned for as the sins of a man 
 who has heard of it, and believed : and that a man's sins 
 are not atoned for because he believes: Depones, that Mr. 
 Campbell in praying, as above deponed to, for the pardon 
 
 B of sin, always prayed for deliverance from temporal chastise- 
 ments or judgments, as being the forgiveness of sins, and 
 not for a reversal of the sentence of eternal wrath — and the 
 deponent cannot understand that any christian can pray for 
 forgiveness as the reversal of the sentence of eternal wrath — 
 
 C because our Lord and Saviour told his beloved disciples, 
 who were pardoned persons, and who knew that they were 
 delivered from the sentence of eternal wrath, and could not 
 fall under eternal condemnation, to pray for forgiveness, and 
 that thei/ could not pray for forgiveness as the reversal of 
 
 D eternal wrath, for they knew they were delivered from the 
 possibility of coming under it — they had eternal life, which 
 they could never lose — and this last is the deponent's own 
 idea — although he will not say that lie may not have come 
 to it by Mr. Campbell's teaching : Depones, that the de- 
 
 E ponent in speaking of a man being conscious of his own 
 salvation, meant that he had no doubt of it, and was certain 
 of it. Being interrogated whether Mr. Campbell taught 
 that a man could not be a christian if he doubted of his own 
 salvation? Depones and answers, that Mr. Campbell taught 
 
 F that a christian might fall into such darkness as to doubt 
 whether the Bible was the word of God — and still be a 
 Christian while he so doubted, because once a Christian, 
 always a Christian, and he cannot fall off — but in this state 
 he is not exhibiting the character of a Christian. 
 
 Cr Reinterrogated for the defender: Depones, that Mr. 
 Campbell never taught that there were any men whom the 
 gospel did not concern : Depones, that in regard to the 
 heathen, Mr. Campbell taught that every thing they enjoyed 
 — the light of the sun, and the rain from heaven, was an 
 
MR. HERVEY STRONG. 65 
 
 expression of God's goodness and love towards them — A 
 and tliat it was owing to the death of Christ that these 
 benefits flowed to them : Depones, that the confess.ion of 
 sin, and prayer for deliverance from evil, constituted a pro- 
 minent feature of Mr. Campbell's public prayers : Depones, 
 that deponent never understood Mr. Campbell to stale, or to B 
 imply, that it would be a right thing in a believer, to suppose 
 himself an heir of eternal wrath : Depones, that Mr. Camp- 
 bell taught that a believer must believe himself possessed of 
 an inheritance, and that he had the earnest of the inheritance 
 of the saints : Depones, that Mr. Campbell taught that a C 
 believer could not, at the time, be exhibiting the character 
 of a believer, if he did not believe that he had the inheritance 
 of the saints. 
 
 Interrogated by Mr. Carr : Depones, that the way in 
 which Mr. Campbell expressed himself in making confession D 
 of sins in his public prayers, was by saying, that we were 
 justly deserving of condemnation, and unworthy of the least 
 of God's mercies — and this was one of many forms of con- 
 fession : Depones, that deploring sin, and confessing sin, 
 and imploring deliverance from sin, formed the burdea of £ 
 Mr. Campbell's public prayers. 
 
 Interrogated by Mr. Proudfoot: Depones, that the depo- 
 nent understood Mr. Campbell, in saying, that men would be 
 condemned for unbelief, to mean, that they would be con- 
 demned for rejecting Christ, and for denying the position p 
 that Christ died for their sins, and that in rejecting Christ, 
 any one was trampling under foot the Son of God, and 
 counting the blood of the covenant an unholy thing, and not 
 sufficient for his salvation — that his remaining, or being found 
 in a state of unrighteousness, was the consequence of his re- Q 
 jecting Christ — Christ was a provision of deliverance from 
 an unholy state. 
 
 Being interrogated whether when Mr. Campbell said that 
 a believer in communicating unworthily, ate and drank dam- 
 f2» 
 
66 MR. HERVEY STRONG. 
 
 A nation to liimself, deponent understood Mr. Campbell to 
 mean, that faith was destroyed in principle, or merely sus- 
 pended in its actings : Depones, it was suspended in action : 
 Depones, that in the visitation sermon, Mr. Campbell stated, 
 in substance, that the measure of the love of God to every 
 B individual was expressed in the agonies of Christ, and that 
 was what he always preached. 
 
 Interrogated by Mr. Story: Depones, that Mr. Campbellj 
 taught that God is pleading with every human being to turn] 
 to him and live. Interrogated, what did Mr. Campbell teach] 
 C regarding the desire of God, that men should pray to him ? 
 Depones, that Mr Campbell taught that it is the desire of 
 God that men should pray to him, and that they are com- 
 manded to seek the Spirit : Depones, that Mr. Campbell 
 taught that a man cannot pray acceptably to God, while 
 D totally ignorant of God. Interrogated, what did Mr. Camp- 
 bell teach regarding the forgiveness of sins or the atonement, 
 as expressive of this desire in the mind of God, that all men 
 should pray to him ? Depones, that they should seek deliv- 
 erance from sin. Interrogated, whether Mr. Campbell taught, 
 E or did not teach, that every prayer proceeding from a be- 
 liever, of necessity implies the knowledge of its being well 
 pleasing to God ? Depones, and answers, certainly — that the 
 life of a Christian is prayer. Interrogated, what did Mr. 
 Campbell teach regarding the connexion of prayer with the 
 F enjoyment of this life ? Depones and answers — that prayer 
 is communion with God, and life to the soul. Interrogated, 
 what did Mr. Campbell teach regarding the solemn mockery 
 of a believer praying, that he may have liberty of access to 
 him ? Depones and answers — that Mr. Campbell taught that 
 G a real believer cannot pray for liberty of access, because he 
 cannot be a real believer if he prays for liberty of access to 
 God. Interrogated, what did Mr. Campbell teach regard- 
 ing the origin of all temporal sufferings ? Depones and an- 
 swers — that the origin is man's departure from God. Inter- 
 
MR. HERVEY STRONG. 67 
 
 rogated, what did Mr. Campbell teach is the end or object A 
 of tl)ese sufferings ? Depones and answers — to bring men 
 back to God ; Depones, that Mr. Campbell did not teach 
 that believing the gospel delivers men from temporal suffer- 
 ings : Depones, that Mr. Campbell taught that the temporal 
 chastisements of believers teach them that they are sinners. B 
 Interrogated, did Mr. Campbell teach that a believer has any 
 reason to expect that God his Father, will remove from him 
 those chastisements inflicted on account of his sins, unless he 
 confess those sins in the knowledge of God being just to 
 forgive him his sins ? Depones and answers — no, he must be C 
 in the knowledge that God is just to forgive him his sins. 
 Interrogated, did Mr. Campbell teach what the believer, 
 knowing that God is just to forgive him his sins, and to 
 cleanse him from all unrighteousness, is to do ? Depones 
 and answers — to seek in prayer to be delivered and cleansed. D 
 Interrogated, how it is that the deponent said formerly that 
 unbelief is forgiven as well as other sins ? Depones and 
 answers — that all sins are atoned for, and there is no more 
 atonement, and if that sin is not atoned for, no man can be 
 saved, because every man has been an unbeliever — and the E 
 deponent understands that to have been Mr. Campbell's 
 teaching. Interrogated, whether Mr. Campbell taught that 
 the assurance of faith and the assurance of sense, were 
 always co-existing? Depones and answers — that he cannot 
 say that he taught that, but the deponent would infer that F 
 — that he never heard him explain it particularly in that 
 form. Interrogated, whether Mr. Campbell taught that the 
 second assurance alluded to, originated from the first ? De- 
 pones and answers, certainly. 
 
 Interrogated by Dr. Hamilton : Did Mr. Campbell teach G 
 that the assurance of salvation was simultaneous with the 
 assurance of faith ? Depones and answers — that he taught 
 that the assurance of faith precedes the assurance of sense, 
 and consequently cannot be simultaneous with it. Interro- 
 
68 JAMES WHITSHED HAWFCINS, ESQ. 
 
 A gated, whether Mr. Campbell taught that the assurance of 
 salvation is inseparable from the assurance of faith ? Depones 
 and answers — that Mr. Campbell taught that the assurance 
 of salvation certainly is inseparable from the assuiance of 
 faitl). Interrogated, what did Mr. Campbell teach regarding 
 
 B the manner in which a Christian may arrive at tlie assurance 
 of his own salvation ? Depones and answers — that a Chris- 
 tian is conscious of life, and thereby knows that his faith is 
 right. Interrogated, what did Mr. Campbell teach regard- 
 ing the evidences of grace, and as to whether self-examina- 
 
 C tion was necessary by a Christian to ascertain his own state 
 of salvation ? Depones and answers — that he is conscious of 
 it, and therefore knows it without examination. Interro- 
 gated, whether did Mr. Campbell teach that it was a right 
 or a wrong thing for a man to examine himself, in order to 
 
 D ascertain whether he was in a state of salvation ? Depones 
 and answers — that Mr. Campbell taught that it was a right 
 thing for a Christian to examine himself, and to be watchful 
 over liimself, but not in order to ascertain his being in a state 
 of salvation, because a man could not be alive and not know 
 
 E it. All wliich is truth, as the deponent shall answer to God. 
 (Signed) Hervey Strong. 
 
 James Vv'hitshed Hawkins, Esq. Advocate, residing 
 in No. 21, Charlotte square, St. George's parish, Edinburgh, 
 
 F aged 35, and married, being solemnly sworn, examined, and 
 purged of malice, and partial counsel : Depones, that the 
 deponent knows the defender, and has frequently heard him 
 preach, and otherwise express his religious doctrines, within 
 the time libelled : Depones, that deponent first heard a pri- 
 
 G vate exposition by Mr. Campbell in Edinburgh, in December, 
 1829, or January, 1830, and heard Mr. Campbell preach, 
 for the first time, on an occasional visit to Helensburgh, in 
 the end of May, or beginning of June, 1830 : Depones, that 
 depnieiit and his family came to Helensburgh about the 5th 
 
JAMES WHITSIIED HAWKINS, ESO. 69 
 
 July, 1830, and remained till after the communion Sabbath. A 
 That (luring that time Mr. Campbell besides preaching twice 
 on the Sabbath, either in his own parish or in the neighbour- 
 hood, expounded on Wednesday, or Wednesday evenings, 
 and preached on Thursday forenoons, in his own parish : 
 Depones, that deponent is not aware of having missed any B 
 sermon or exposition during that time, except on one occa- 
 sion, when he did not hear the whole of an exposition. 
 
 Depones, that deponent felt perfectly satisfied, from attend- 
 ing Mr. Campbell's teaching on the occasions above men- 
 tioned, that Mr. Campbell taught that the death of Christ, as C 
 a sacrifice, was for all men, without distinction : Depones, 
 that deponent always understood from Mr. Campbell's teach- 
 ing, that the death of Christ was a manifestation of the love 
 of God to all men : Depones, that this manifestation of the 
 love of God to all men, certainly did not appear, from Mr. D 
 Campbell's teaching, to indicate any toleration of iniquity in 
 the mind of God ; — meaning by toleration not forbearance, 
 but countenance, indifference, or approbation : Depones, that 
 Mr. Campbell was in the habit of teaching, that men were to 
 find the greatest manifestation of God's hatred against sin in E 
 the sacrifice of the Lord Jesus Christ. Being interrogated, 
 what Mr. Campbell taught to have been the intention of 
 God in giving his Son ? Depones and answers — I always 
 understood Mr. Campbell to teach, that God gave his Son 
 to die, the just for the unjust, that he might bring us unto F 
 God, — meaning by the word " us" all mankind — speaking 
 of the moral and honest intention displayed in the work, 
 without any reference to secret purposes. Being interro- 
 gated, what deponent understands when he speaks of secret 
 purposes, in reference to Mr. Campbell's teaching ? Depones Q 
 and answers, I always understood Mr. Campbell perfectly to 
 recognise the election of God the Father. Being interro- 
 gated, whether Mr. Campbell spoke of that election as an 
 eternal purpose, or as a purpose originated in time ? Depones 
 
TO JAAltS WHITSHED HAWKINS, gSQ. 
 
 A and answers — as an eternal purpose. Being interrogated, 
 what deponent understood Mr. Campbell to teach regarding 
 the relation between the election of God the Father, and the 
 coming of any man to him in Christ? Depones and answers, 
 1 understood Mr, Campbell to teach that God had a desire 
 
 B and u 111 tliat all men vshould be saved — that as a manifesta- 
 tion of tiiat desire, he had opened up a way of access to 
 himself, by which he desired all to come to him — that God 
 had also removed the barrier — the barrier which the holiness 
 of God interposed to the access of the sinner to God — and 
 
 C that, not by laying aside his holiness, but by a work which 
 enabled him, consistently with his holiness, to receive tlie 
 vilest sinner who came to him through the access which he 
 had himself opened up. Being interrogated, whether any 
 but the elect of God the Father could thus come to God 
 
 D through Christ? Depones and answers, I always understood 
 Mr. Campbell to teach, that, in point of fact, none but the 
 elect would ever come to God ; but that the condemnation 
 was that men would not come to him, notwithstanding of 
 what he had done for them to induce them to come. 
 
 E Depones, that the deponent has frequently heard Mr. Camp- 
 bell use the words forgiveness and pardon in his preaching, 
 which deponent supposes were used as synonymous. Being 
 interrogated whether Mr. Campbell taught that all men were 
 forgiven or pardoned ? Depones and answers, I have heard Mr. 
 
 F Campbell teach that the sacrifice of the Lord Jesus Christ 
 hath procured forgiveness for all men — that this doctrine was 
 not always the prominent subject of his teaching, but that 
 when he treated it, he so expressed himself. Being interro- 
 gated whether or not Mr. Campbell taught that this forgive- 
 
 G ness or pardon of all men, was a deliverance from judgment 
 to come ? Depones and answers, certainly not. Being inter- 
 rogated what then Mr. Campbell taught that it was ? De- 
 pones and answers, that INIr. Campbell taught that, during 
 the day of grace, it was a non-imputation of trespasses — the 
 
 1 
 
JAMES WIIITSHED HAWKINS, ESQ. 71 
 
 lacriBce of Christ putting the sinner in the condition, and giv- A 
 ng him the privilege of coming to God as his reconciled Father 
 in Jesus Christ. Being interrogated to what power, work, 
 or operation, Mr. Campbell referred a man's coming to God 
 in Christ ? Depones and answers, to the work of the Holy 
 Spirit in bringing home the testimony of God in the gospel B 
 to the heart of the sinner. Being interrogated whether IMr. 
 Campbell taught that any man ever received that testimony 
 but by the Holy Ghost? Depones and answers, I understood 
 him to teach, that while, in point of fact, no one ever did re- 
 ceive that testimony otherwise than by the Holy Ghost, there C 
 was no physical impossibility in a man's believing any one tes- 
 timony, who could believe another testimony; and that the 
 condemnation of men was, that they received the iciiness of 
 men, and ryected that of God, which is greater. 
 
 Depones, that deponent has heard Mr. Campbell teaching D 
 concerning the ground on which the judgment to come would 
 proceed. Being interrogated by whom Mr. Campbell stated 
 that that judgment would be executed ? Depones and an- 
 swers, by the Son of God ; who liaving, as our brother, ful- 
 filled the law of God, and purchased us with his blood, has E 
 a right to reign over us, and to judge us. Being interrogated, 
 what "Six. Campbell taught would be the ground or prin- 
 ciple of that judgment? Depones and answers, it is as those 
 to whom God has shewn mercy, that we shall be judged. 
 Being interrogated, whether Mr. Campbell taught that men F 
 would, or would not be judged according to their deeds, by 
 Christ ? Depones and answers, he taught that men shall cer- 
 tainly be judged by their works — but according to the gos- 
 pel, and not according to the law. Being interrogated whe- 
 ther Mr. Campbell taught that the sin of unbelief was the G 
 only sin which would be judged ? Depones and answers, he 
 taught that the actual condition of men, in the day of judg- 
 ment, would be the result of their believing or not believing 
 the gospel. That those, therefore, who will be condemned, 
 
72 JAMES WHITSHED HAWKINS, ESO. 
 
 A will be condemned for unbelief. Being interrogated, whether, 
 when Mr. Campbell taught that all sins were forgiven through 
 tlie sacrifice of Christ, deponent understood him to include 
 the sin of unbelief? Depones and answers, that unbelief, 
 during the day of grace — that is, every repeated act of unbelief 
 
 B was forgiven, as well as any other sin ; — but that the condi- 
 tion of the sinner, at the expiry of the day of grace, if not 
 found prepared for God's judgment in righteousness, would 
 expose him to that wrath of God which is revealed against all 
 unrighteousness of men — and this for the reason that the ma- 
 
 C nifestation of God's forgiving love, during the day of grace, 
 was never contemplated by God to place the sinner out of his 
 judgment, but to prepare him for it. 
 
 Being interrogated whether deponent understood, or did 
 not understand, that the view given by Mr. Campbell, in his 
 
 D teaching, of the love of God, was one calculated to make men 
 easy in sin ? Depones and answers, never. And he taught, 
 that the reason why a man will not believe the love of God 
 is, that he would keep his sin. Being interrogated whether 
 or not Mr Campbell taught that a knowledge of the charac- 
 
 E ter of God was essential to a belief in the forgiveness of sins ? 
 Depones and answers, most undoubtedly he did so teach, and 
 that no man would believe in the forgiveness of his sins who 
 did not see the righteousness of God in the forgiveness of 
 his sins — and consequently that no one could receive the re- 
 
 F mission of sins, except by believing in Jesus Christ. 
 
 Being interrogated, whether deponent has heard Mr. Camp- 
 bell teach concerning seriousness, anxiety, and a sense of sin? 
 Depones and answers, that in reference particularly to this 
 question, deponent would state, that from having not only 
 
 G heard Mr. Campbell preach and teach on the above occasions 
 — but having read printed notes of his sermons, deponent 
 cannot positively say, whether his understanding as to Mr. 
 Campbell's teaching on the subject of this question, is deriv- 
 ed from having heard Mr. Campbell, or from having read these 
 
JAMES WHITSHED HAWKINS, ESQ. 73 
 
 notes — but that deponent's impression of what he conceived A 
 Mr. Campbell to have taught on the subject is as vivid as 
 if he had lieard him yesterday : but that did this obser- 
 vation, as to the above printed notes, apply to the deponent's 
 previous testimony, his whole evidence would require to be 
 taken cum nota — the observation, therefore, is not to be ap- B 
 plied to the rest of the evidence : Depones, that deponent's 
 impression, as to what Mr. Campbell taught on that subject, 
 when deponent heard him within the time libelled, is, that he 
 taught that there was no holiness in anxiety — inasmuch, as 
 it proceeded, in most cases, from selfish feelings, and had no C 
 connexion with the glory of God. Being interrogated, whe- 
 ther Mr. Campbell taught that an unbeliever could or could 
 not have a sense of sin ? Depones and answers, that deponent 
 never understood Mr. Campbell to affirm that an unbeliever 
 was necessarily ignorant that he was a sinner — nay, he might D 
 feel that he was a great sinner — but that it was only through 
 the belief of the gospel, and the receiving of God's views 
 concerning sin, that men were taught to make a right estimate 
 of it. 
 
 Being interrogated what Mr. Campbell taught regarding E 
 believers, in reference to the duty of self-examination and 
 watchfulness ? Depones, that he heard Mr. Campbell state, 
 as deponent thinks, on tlie Sabbath preceding the communion 
 at Row, in 1830, that a believer's self-examination was not 
 with a view of ascertaining whether he was a believer or not F 
 — but for matter of humiliation and watchfulness for the 
 future — and, in particular, in the prospect of the communion- 
 Being interrogated whether Mr. Campbell taught, and if he 
 did, what he taught concerning self-examination and watch- 
 fulness in unbelievers : Depones, that he never understood Q 
 Mr. Campbell to address any precepts to unbelievers, but to 
 call upon them to believe the gospel. That Mr. Campbell 
 always taught that that which is born of the flesh is flesh, 
 and therefore he could not address, to unbelievers, com- 
 
 G* 
 
74 JAMES WHITSHED HAWKINSj ESQ. 
 
 A mands which they could not obey without the Spirit. Being 
 interrogated whether deponent understood thereby, that un- 
 believers were not responsible to God for obedience to all his 
 commands? Depones and answers — I always understood 
 him to teach that all men, unbelievers as well as believers, 
 
 B are all personally bound to glorify God — but not in the flesh 
 — that is the natural state, which Mr. Campbell referred to 
 the fall of man in Adam. 
 
 Being interrogated what Mr. Campbell taught concerning 
 the relation between tlie Holy Spirit and all men ? Depones 
 
 C and answers — that he taught that Christ was the gift of God 
 to all men, and that i7i Christ were contained all things per- 
 taining to life and godliness, and that in Christ they had the 
 Holy Ghost : Depones, that Mr. Campbell did not teach 
 that unbelievers were in Christ — but that all men were in- 
 
 D eluded tmder Christ as a righteous head, through whom the 
 forgiveness of sins flowed to all men : Depones, that Mr. 
 Campbell did not teach that unbelievers had the Holy Spirit 
 in them. 
 
 Being interrogated whether deponent has heard Mr. Camp- 
 
 E bell in his teaching, apply the word redemption to the work 
 of Christ ? Depones, that he taught that all men were re- 
 deemed from the curse of the law by Christ — but certainly 
 not from judgment to come, nor from subjection to the law 
 as a rule of life — the work of Christ being for the very pur- 
 
 F pose, that the righteousness of the law might be fulfilled in 
 us — not in the flesh, but in the spirit. 
 
 Being interrogated whether deponent remembers to have 
 heard Mr. Campbell apply the words redemption and re- 
 deemed, to believers in particular ? Depones and answers — 
 
 G that deponent cannot recall any particular occasion on which 
 he did so, but has heard Mr. Campbell apply the words 
 " redeemed from all iniquity, and purified as a peculiar peo- 
 ple, zealous of good works," to the elect people of God. 
 Being interrogated whether deponent has heaid Mr. 
 
JAMES WHITSHED HAWKINS, ESQ. T5 
 
 Campbell teach on the subject of assurance ? Depones and A 
 answers — I have never heard Mr. Campbell preach a sermon 
 on the subject of assurance, particularly ; but 1 always un- 
 derstood him to preach that to believe God's love, and to be 
 assured of it, is the same thing, and that no man is believing 
 it who is not assured of it as applicable to himself — but B 
 deponent has never understood Mr. Campbell to say, that a 
 regenerate person may never lose the assurance of God's 
 love to himself — but that in so doing, he is then not believ- 
 ing God's testimony. 
 
 Depones, that deponent was present at the visitation ser- C 
 mon which Mr. Campbell preached in July, 1830, before the 
 Presbytery : Depones, that in that sermon Mr. Campbell, 
 deponent thinks, said, in substance, that believers were the 
 small number, or something to that effect. That the text 
 was Matthew v. verses 1 to 12. Being interrogated whe- D 
 ther Mr. Campbell in that sermon treated the tenth, eleventh, 
 and twelfth verses ? Depones and answers, I remember dis- 
 tinctly that Mr. Campbell spoke of those that were persecuted 
 for righteousness' sake, and in illustrating that drew a parallel 
 between the Jewish and Gentile dispensations ; and also E 
 made a very important remark, that when people persecuted 
 for righteousness' sake they would not admit that it was for 
 righteousness' sake — and in illustration of that remark quoted 
 Isaiah Ixvi. 3 : Depones, that deponent was present at 
 the dispensation of the Lord's supper in Mr. Campbell's F 
 church in July, 1830 ; Depones, that on the Sabbath before 
 the communion Sabbath, Mr, Campbell, in preaching from 
 first Corinthians, eleventh chapter, in reference to the Lord's 
 Supper, and more particularly to the latter part of that chapter, 
 which has reference to the ordinance, Mr. Campbell distinct- G 
 ly stated that the self-examination of believers there mentioned 
 was not an examination whether they were believers — but 
 whether, being believers, they were approaching the ordinance 
 worthily, and in a right spirit, as seeing that that body had 
 
76 JAMES WHITS HED HAWKINS, ESQ. 
 
 A been broken, and tbat blood shed for themselves. That Mr. 
 Campbell then also referred to 2d Corinthians xiii. 5, 
 from which Mr. Campbell took occasion to state, that it did 
 not refer to the examination whether a man was a believer or 
 not — but referred to the particular state of the Corinthian 
 B church at the time, which had made a demand upon the 
 apostle, in the third verse, for a proof of Christ speaking in 
 him ; and that Mr. Campbell did not hold that a true 
 believer could require self-examination in order to ascertain 
 whether he was one or not — as that was a fact of which Mr. 
 C Campbell thought a true believer could not be ignorant. 
 Being interrogated whether deponent understood Mr. Camp- 
 bell thereby to teach that a true believer could never be 
 tempted to lose sight of the fact of his being a believer ? 
 Depones and answers, far from it ; I would make the same 
 D remark here as I did in reference to the assurance of faith ; 
 and add, that faith being the belief of a testimony, a man 
 must know without any examination whether he is believing 
 it or not. 
 
 Interrogated for the libellers : Depones, that he was pre- 
 E sent when Mr. Campbell fenced the tables previously to the 
 dispensation of the sacrament at Row, in July, 1830, and 
 being interrogated whether, on that occasion, Mr. Campbell 
 debarred from the Lord's Supper all who had not a personal 
 assurance of their own salvation ? Depones, that his impres- 
 F sion was that as those alone could worthily partake of the 
 ordinance who discerned the Lord's body therein, they could 
 not do so worthily, who, in partaking of it, did not know that 
 Christ had loved them, and given himself for them — which 
 seemed to be in reference to the text of the action sermon. 
 G Being interrogated whether he has understood Mr. Campbell 
 to teach that in consequence of the death of Christ, the sins 
 of every individual were pardoned, whether he believed it or 
 not ? Depones, that he understood Mr. Campbell to teach, 
 that, in consequence of Christ's death, the forgiveness of sins 
 
JAMES WHITSHED HAWKINS, ESO. 77 
 
 through his blood, was preached to every creature : by which A 
 the deponent understood Mr. Campbell to mean, that per- 
 sonal guilt, during the day of grace, is not accounted of as 
 debarring sinners from access to God, as a fountain of life, 
 and that the work of Christ alone is sufficient to give the 
 sinner conSdence towards God as a father, to enable him to B 
 look with open face at the glory of God, and to serve him 
 with the spirit of a child, instead of that of a slave. Being 
 interrogated whether he understood Mr. Campbell to teach 
 that the forgiveness spoken of extended to every species 
 and description of sin ? Depones, that he understood Mr. C 
 Campbell to teach that this forgiveness was unlimited during 
 the day of grace — but being designed by God to bring back 
 the rebellious creature to himself, and to make him sympa- 
 thize and share in his own righteous character, were this 
 object not accomplished, the blood-shedding of the Lord D 
 Jesus Christ, so far from averting that wrath which is re- 
 vealed from heaven against all ungodliness and unrighteous- 
 ness, shall give the power and efficacy to the judgment 
 inflicted at the great day, when Christ shall render to every 
 man according to the deeds done in his body. That the de- E 
 ponent understood Mr. Campbell to teach that the pardon of 
 sin, already spoken of, included the sin of unbelief — because 
 the unbelief itself might be considered the occasion of other 
 sins. Being interrogated how he understood Mr. Campbell 
 to reconcile the facts already deponed to that the sacrifice of F 
 the Lord Jesus Christ had procured pardon or forgiveness for 
 all men, and that this pardon or forgiveness included the sin 
 of unbelief, with the fact separately deponed to — that, dur- 
 ing the day of grace, every repeated act of unbelief was for- 
 given ? Depones, that deponent understood Mr. Campbell to Cir 
 teach, that at any time, during the day of grace, the sinner 
 may be told that God was not imputing his trespasses to him, 
 and that he might then come with as much confidence as at 
 any given period, when he might have previously heard the 
 G 2* 
 
78 JAMES WHITSHED HAWKINS, ESQ. . 
 
 A gospel, and disbelieved it, during the whole of such inter- 
 mediate period. 
 
 Depones, that he never understood Mr. Campbell to say 
 that a believer might not be without assurance of salvation — 
 but understood him to say that when a regenerate person 
 B had not the assurance of faith, he was not believing God's 
 testimony. Being interrogated whether he understood Mr. 
 Campbell to teach that assurance is of the essence of faith, 
 and necessary to salvation ? Depones, that he certainly un- 
 derstood Mr. Campbell to teach — that the assurance of the 
 C love of God to the individual was necessaiy to constitute 
 saving faith. 
 
 Depones, that he has repeatedly heard Mr. Campbell pray 
 for the forgiveness of sins. Being interrogated in v.'hat terms 
 his prayer was conceived? Depones, that he never remarked 
 D any thing peculiar in the terms — he used the words " Lord 
 forgive us, and Lord forgive." Being interrogated what he 
 understood Mr. Campbell to pray for in thus praying for 
 the forgiveness of sins ? Depones, that Mr. Campbell's 
 prayer implied, at once, a confession of sin, and an acknow- 
 E ledgment that sin was hateful to God, and that the thing 
 sought for was not simply the removal of a judicial sentence, 
 but the removal of an evil hateful in God's sight : Depones, 
 that the prayer implied a belief of the present good-will of ' 
 God by which separation is sought for, by the sinner, between 
 F himself and that sin which is hateful to God ; and deponent 
 then added an illustration, which he remembered Mr. Camp- 
 bell to have used on the subject, and which, after having 
 first verbally stated to the court the substance of it as given 
 by Mr. Campbell, the deponent, with permission of the court, 
 G committed to writing, in their presence, from memory, upon 
 a separate paper, which he now dictated to the clerk as 
 follows, " He had heard Mr. Campbell, at a private exposi- 
 tion, state the consistency and beauty of the duty of those 
 who know that their sins are forgiven them, in praying for 
 
JAMES WHITSHED HAWKINS, ESQ. 79 
 
 forgiveness. After stating that any objection that might be A 
 made to this duty, on the view of the forgiveness of sins 
 being a past act for all, was equally applicable to the di- 
 rection to believers so to pray — of whom it was acknow- 
 ledged, at all hands, that their sins were forgiven — and 
 adding that our Lord's prayer itself furnished an instance of B 
 those who knew God as their Fathei", asking the forgive- 
 ness of sin he proceeded to make an illustration in some 
 
 such terms as the following : Let us suppose that a son 
 has for some time been away from his father's house, and has, in 
 profligacy and vice, acquired habits and manners quite the C 
 reverse of what his father might like, or approve. Let us 
 suppose that the young man, melted by undeserved kindness 
 from his father, has returned to bis father's house, and can 
 now possibly entertain no doubt of his father's forgiveness, 
 and constant good-will towards him. Should it appear D 
 strange that, on any occasion, he, being conscious of some- 
 thing or many things in his manners that grieve his father, 
 should, at the very time that he has no doubt of his forgive- 
 ness and good-will, say, father forgive me — and that he 
 should even feel it his duty so to do, as expressing his own E 
 un worthiness, and the unmerited goodness of that parent 
 who is grieved by what he sees in him inconsistent with his 
 condition as the child of such a father." 
 
 Being interrogated by Dr. Graham — When Mr. Campbell 
 prayed for the forgiveness of sins in public worship, in re- F 
 ference to believers, did he ask a reversal of a judicial sen- 
 tence on the part of God, or the enjoyment of a sense of 
 the forgiving love of God ? Depones and answers^ that 
 deponent understood that Mr. Campbell, in praying for the 
 forgiveness of sin, in reference to believers, did not pray for G 
 the reversal of a judicial sentence, as if it were a repetition 
 of what the work of Christ has already accomplished — but 
 the removal of every thing which, through the power of sin 
 in the flesh, comes between the believer and the light of 
 
80 JAMES WHITSHED HAWKINS, ESQ. 
 
 A God's countenance : it implies a deprecation of that chas- 
 tisement which God, as a father, inflicts upon his children, 
 when they are not in the knowledge of their own unworthi- 
 ness and God's love, and a recognition that God is faithful 
 and just in forgiving their sins, and cleansing them from that 
 
 B unrighteousness which is a burden to them : Depones, that 
 deponent has heard Mr. Campbell pray for unbelievers, but 
 never for the pardon of the sins of unbelievers — that the de- 
 ponent has heard Mr. Campbell pray that God would overlook 
 their long-continued rebellion and rejection of him, and that he 
 
 C would put forth strength to subdue their opposition, and 
 cause them to give him glory. Being interrogated what 
 deponent understood Mr. Campbell meant by all men being 
 redeemed from the curse of the law — was it from the judi- 
 cial sentence of condemnation ? Depones and answers, that 
 
 D by the work of Christ mankind were not under the law but 
 under grace — understanding that it was now a righteous 
 thing in God to receive any individual of that race without 
 reference to the law he had broken, and that the sinner was 
 as free to go to God, as his father, as if he had never violated 
 
 E that law, or that law had not existed. Being interrogated 
 whether deponent understood Mr. Campbell to teach that 
 mankind being now under the gospel, and their sins forgiven 
 — that this forgiveness implies that in this life the judicial 
 sentence is reversed ? Depones and answers, that he 
 
 F did understand Mr. Campbell to teach that during the day 
 of grace men's sins are not imputed to them, in order that 
 they may have access to God with confidence — and 
 that the judicial sentence of the law is reversed. Being in- 
 terrogated whether deponent understood Mr. Campbell to 
 
 G teach, in reference to vmbelievers, in a future state, the 
 judicial sentence of the law would be executed against them? 
 Depones and answers, that he understood Mr. Campbell 
 to teach that unbelievers will be judged not according to 
 the law but the gospel — that they will be condemned for 
 
JAMES WHITSHED HAWKINS, ESO. 81 
 
 having despised a goodness which should have led them to A 
 repentance. 
 
 Being interrogated whether he understood Mr. Campbell 
 to exhort unbelievers, iu his public discourses, to perform 
 any duty ? Depones and answers, that he exhorted them 
 to believe the gospel — because unless a man believe the B 
 gospel he could not perform any duty acceptably to God. 
 Being interrogated whether he understood Mr. Campbell to 
 exhort unbelievers to pray or repent ? Depones, that de- 
 ponent does not remember that Mr. Campbell ever exhorted 
 unbelievers to pray, but certainly that he exhorted them to C 
 repent — and that Mr. Campbell often represented to unbe- 
 lievers their awful condition while rejecting Christ. Being 
 interrogated — Does deponent understand that Mr. Campbell 
 has exhorted unbelievers to pray for an interest in. Christ ? 
 Depones, that he recollects Mr. Campbell expressing his D 
 disapprobation of men praying for an interest in Christ — 
 for without an interest in Christ he had no right to pray to 
 God. 
 
 Interrogated by Dr. Hamilton — whether Mr. Campbell 
 taught that the assurance of faith, and the assurance of sal- E 
 vation, were the same thing? Depones, that the assurance 
 of salvation did, according to Mr. Campbell's teaching, arise 
 out of the assurance of faith — by holding fast the beginning 
 of our confidence to the end. Being interrogated, whether 
 !Mr. Campbell taught that the assurance of salvation depended F 
 on the evidences of a regenerated state ? Depones, that he 
 has never heard Mr. Campbell speak on such a subject. 
 Being interrogated what was that gospel which Mr. Camp- 
 bell exhorted unbelievers to believe ? Depones and answers, 
 — it was that '< God so loved the world," by which is meant G 
 every individual of the human race, " that he gave his only 
 begotten Son, that whosoever believeth on him should not 
 perish but have eternal life," — That the record of God was, 
 " that he hath given us eternal life, and that life was in his 
 
82 J.VMKS WHITSHED HAWKINS, "ESQ. 
 
 A Son" — that so God had put life into a truth — that truth was 
 the word of His gospel — that truth believed is life eternal 
 to him. 
 
 Being interrogated, did Mr. Campbell teach that God has 
 the same desire and will that all men should come to Christ, 
 
 B and believe on him ? Depones and answers, that Mr. Camp- 
 bell taught that God has one honest desire and will that all 
 men should come to the knowledge of the truth and be 
 eaved — which desire is frustrated in all except the elect, 
 with regard to whom God's eternal purpose will not be 
 
 C defeated. Being interrogated what Mr. Campbell taught 
 was the nature of faith ? Depones, that Mr. Campbell taught 
 that faith was the belief of a testimony, — and that testimony 
 is of Gods holy love to the world, in giving his Son. 
 Being interrogated, whether Mr. Campbell taught if Christ 
 
 D redeemed all mankind alike ? Depones, that Mr. Campbell 
 taught that Christ redeemed all mankind equally from the 
 curse of the law — but those only who believe in Christ are 
 redeemed from iniquity. 
 
 Interrogated by Mr. Proudfoot — whether Mr. Campbell 
 
 E taught that in the confession and acknowledgment of sin, the 
 sin of unbelief was exclusively meant ? Depones and answers, 
 that Mr. Campbell meant by sin every manifestation of the 
 flesh. 
 
 Interrogated by Mr. Story — what the witness understood 
 
 F Mr. Campbell to teach regarding the way in which a believer's 
 confidence is held fast day by day unto the end ? Depones 
 and answ^ers — that although the work itself be the w^ork of 
 the Spirit of God in the believer, yet, as consciously his own 
 act, it is by continuing to believe what God has spoken, and 
 
 G beholding the glory of God as it shines in the face of Christ. 
 Being interrogated whether he has heard Mr. Campbell con- 
 nect the holding fast of the believer's confidence with such 
 texts of Scripture, ss for example, " Work out your own 
 salvation with fear and trembling — Follow after holiness — 
 
JAMES WHITSHED HAWKINS, ESQ. 83 
 
 Be ye perfect as your heavenly Father is perfect?'' Depones A 
 and answers, that he has never heard any preaching so forci- 
 bly and powerfully inculcating holiness — or stating so fully 
 the provision for such holiness being in us. Being interro- 
 gated, whether he has heard Mr, Campbell use such expres- 
 sions as the following, " I could not conceive any thing I B 
 would ask of God, which he has not told me that he has 
 already given me?" Depones, that he does not remember 
 Mr. Campbell making use of these words — but if they be 
 referrible to any thing pertaining to life or godliness, he has 
 heard Mr. Campbell use words of similar import : Depones, C 
 that deponent never heard Mr. Campbell teach that the only 
 cause of sorrow in any man was not believing himself to be 
 in a state of favour with God : Depones, that the only causes 
 of sorrow which Mr. Campbell stated ought to be in believers, 
 were sin in themselves, and sin in the world, as dishonouring D 
 God. 
 
 Re-interrogated by the defender. — Being interrogated, 
 whether deponent ever heard Mr. Campbell directly teach or 
 state any thing, from which deponent inferred that he held 
 the existence of any desire or mind in God, that men should E 
 be saved independently of their coming to the knowledge of 
 the truth ? Depones and answers — never — Mr. Campbell 
 never taught that God desired that men should be saved 
 without their being made fit for the enjoyment of himself. 
 Being interrogated, whether deponent ever heard Mr. Camp- F 
 I bell teach that in any way, or at any time, God's judicial 
 sentence or condemnation of sin, was done away or repealed ? 
 Depones and answers — never — the gospel is a greater mani- 
 festation than the law of God's condemnation of sin : De- 
 i pones, that what Mr. Campbell taught concerning the conse- G 
 I quences of God's not imputing sin to any man — was, that if 
 God were imputing sin to men they could not be in the 
 enjoyment of any one comfort at his hands ; otherwise, as 
 deponent understood him to teach, it would be a premium 
 
84 WILLIAM BONAR, ESQ. 
 
 A upon iniquity, and a bounty upon sin. Being interrogated, 
 
 whether Mr. Campbell taught that all men were by nature 
 
 guilty before God ? Depones and answers, certainly he did. 
 
 The witness being shewn the three volumes of sermons, 
 
 Numbers one, two, and three, doquetted by the Moderator, 
 
 B and referred to in the libel, and interrogated whether these 
 are the printed notes of Mr. Campbell's sermons, alluded to 
 in a former part of his deposition ? Depones and answers, 
 that they are. And all this is truth, as the deponent shall 
 answer to God. 
 
 C (Signed) J. W. Hawkins. 
 
 William Bonar, Esq. Banker, St. Mary's parish, Edin- 
 burgh, aged about thirty-four years, unmarried, being so- 
 lemnly sworn, examined, and purged of malice and partial 
 
 D counsel : Depones, that deponent has heard Mr. Campbell 
 preach and expound during the year libelled : Depones, that 
 deponent heard Mr. Campbell preach upon the fifth chapter 
 of Matthew, verses first to twelfth, in his own church, at the 
 visitation by the Presbytery, in July, 1830: Depones, that 
 
 E deponent thinks he heard Mr. Campbell treat both the doc- 
 trine of universal atonement, and that of assurance of faith, 
 on that occasion : Depones, that deponent understood that 
 the text led Mr. Campbell to treat these subjects — the char- 
 acters which he described being those of true believers : De- 
 
 F pones, that deponent rather thinks he has heard Mr. Camp- 
 bell expound in Edinburgh between September 1829, and 
 July, 1830, and he thinks it must have been more than once : 
 Depones, that deponent was in Helensburgh during two 
 Sundays, the one before, and the other after the visitation 
 
 G sermon, and he thinks he heard Mr. Campbell on both those 
 occasions. 
 
 Being interrogated to what deponent understood Mr. 
 Campbell on these occasions to ascribe the mission of the 
 Son of God to this world ? Depones and answers, " To the 
 
WILLIAM BONAR, ESQ. 85 
 
 love of God to the world." Being interrogated what Mr. A 
 Campbell taught was the manifestation of God's love to the 
 world? Depones and answers, that Mr. Campbell taught 
 that the love of God to the world was seen in the death of 
 Christ to put away the sins of the world : Depones, that 
 what deponent gives is liis impression regarding the sub- B 
 stance of Mr. Campbell's teaching during the period libelled. 
 That except the three sermons above deponed to, the witness 
 has no recollection of particular dates. Being interrogated 
 where Mr. Campbell taught that God's hatred of sin was 
 chiefly to be seen ? Depones and answers, in the death of his C 
 Son for the sins of the world. Being interrogated what Mr. 
 Campbell taught as to God's intention towards the world in 
 sending his Son to die for its sins ? Depones and answers, 
 he taught that it was God's intention that the world should 
 be reconciled to him, and that men should be saved. Being D 
 interrogated what deponent understood Mr. Campbell to 
 mean in saying that Christ had put away the sins of the 
 world ? Depones and answers, he taught that in consequence 
 of the death of Christ, as a sacrifice for the sins of the whole 
 world, God had done a work whereby he was righteous in E 
 not imputing sin to the world. Being interrogated what de- 
 ponent understood Mr. Campbell to teach in speaking of 
 God's intention that men shoukl be saved ? Depones and 
 answers, God's desire that men should be delivered from 
 the enmity of their hearts towards them. Being interrogated F 
 whether Mr. Campbell did or did not teach that putting 
 away of the sins of the world by Christ's death did of itself 
 deliver men from the enmity of their hearts towards God ? 
 Depones and answers, that deponent did understand Mr. 
 Campbell to teach so — that it does put away the enmity of G 
 the heart ivhoi believed. Being inten'ogated whether Mr. 
 Campbell taught that it did so when not believed ? Depones 
 and answers, he did not. 
 
 Being interrogated whether deponent heard Mr. Campbell 
 
86 WILLIAM BONAR, ESg. 
 
 A teach regarding the power by which a man believes it ? De- 
 pones and answers, I think so, by the power of the Holy 
 Spirit. Being interrogated whether Mr. Campbell taught 
 regarding the relation between the putting away of sin in 
 Christ's death and judgment to come ? Depones and answers, 
 
 B I always understood Mr. Campbell to teach that the putting 
 away of sin presupposed judgment to come. Being interro- 
 gated on whom Mr. Campbell taught that that judgment was 
 to come ? Depones and answers, on all men without excep- 
 tion. Being interrogated what Mr. Campbell taught con- 
 
 C cerning those who believe not, in reference to that judgment ? 
 Depones and answers, he taught in reference to them who 
 believe not, that in that day they shall be condemned because 
 they believed not the love of God. Being interrogated whe- 
 ther he heard Mr. Campbell teach the relation between that 
 
 D condemnation for unbelief and the evil deeds of men ? De- 
 pones and answers, I always understood that he taught a dis- 
 tinct relation between the two. Being interrogated what 
 was the relation so taught? Depones and answers, it was 
 that the evil deeds of men arise from their not believing in 
 
 E the love of God. Being interrogated what Mr. Campbell 
 taught that this unbelief arose from ? Depones and answers, 
 from their evil heart of unbelief — from their being unwilling 
 to believe the love of God — that by nature every man was in 
 that state of unwillingness. Being interrogated whether Mr. 
 
 F Campbell, in teaching regarding the non-imputation of sin, 
 included all sins ? Depones and answers, that God was not 
 imputing any sin to any man in the world. Being interro- 
 gated what Mr. Campbell taught in that matter regarding the 
 sin of unbelief? Depones and answers, I understood him to 
 
 G teach that unbelief was a state or character — but that sins of 
 unbelief are those sins that are forgiven. Being interrogated 
 what Mr. Campbell taught regarding the relation towards 
 God into which the creature came by having his sins put 
 away in the death of Christ? Depones and answers, he 
 
WILLIAM BONAR, ESQ. 
 
 87 
 
 taught the relation to be, that tliere was then no barrier in A 
 the way preventing the creature from rejoicing in God as 
 his God. Being interrogated whether or not deponent un- 
 derstood tlie removal of that barrier to be what Mr. Camp- 
 bell taught as constituting the pardon or forgiveness of sin ? 
 Depones and answers, I did. Being interrogated whether B 
 Mr. Campbell ever taught regarding the redemption of all 
 men by Christ ? Depones and answers, yes — that all men 
 were redeemed by the blood of Christ. Being interrogated 
 what Mr. Campbell taught regarding the consequent relation 
 between all men and Christ ? Depones and answers, that C 
 Christ, because of his work and righteousness, was made 
 head over all — and that from his being so, men were in that 
 state in which God was not imputing sin to them. That in 
 consequence of this work of redemption Christ had been 
 made Judge over all, and all judgment had been committed D 
 to him. That the redemption of bU men, thus effected by 
 Christ, was certainly not a redemption from his judgment 
 Being interrogated whether in teaching regarding this re- 
 demption of all men by Christ, and the putting away of the 
 sins of all men in the death of Christ, Mr. Campbell taught E 
 that God had so put away his own condemnation of sin ? 
 Depones and answers, that Mr. Campbell taught that he 
 had not put away his condemnation of sin. Being interro- 
 gated what Mr. Campbell taught regarding the test, or rule 
 of judgment, by which Christ would try men at his judg- F 
 ment ? Depones and answers, he taught that it was their love 
 to himself. 
 
 Being interrogated whether the deponent heard Mr. 
 
 I Campbell teach regarding the source, root, or principle of all 
 
 i acceptable obedience to God ? Depones and answers, I G 
 
 think I have — that that root was love to himself. Being 
 
 interrogated what Mr. Campbell taught regarding the possi- 
 
 j bility of unbelievers obeying God ? Depones and answers, 
 
 he tauglit that it was impossible. Being interrogated what 
 
88 WILLIAM BONAR, ESQ. 
 
 A Mr. Campbell taught regarding the obligation of unbelievers 
 to obey God ? Depones and answers, he taught that they 
 were under that obligation. Being interrogated whether 
 Mr. Campbell taught that unbelievers were or were not 
 guilty before God ? Depones and answers, he taught that 
 
 B they were guilty in not believing and loving God. 
 
 Being interrogated whether Mr. Campbell, in his preach- 
 ing, expounding, or prayers, said any thing regarding the 
 confession of sin ? Depones and answers, I have heard Mr. 
 Campbell confess sin. Being interrogated whether he heard 
 
 C Mr. Campbell pray for the forgiveness of sin ? Depones and 
 answers, I have. 
 
 Being interrogated whether Mr. Campbell taught regard- 
 ing the interest of men in Christ ? Depones and answers, 
 I understand him to say, that all men have an interest in 
 
 D Christ. Being interrogated what deponent understood Mr. 
 Campbell to mean in saying so ? Depones and answers, that 
 Christ died for their sins, and that, in consequence, God was 
 not imputing sin to them. 
 
 Being interrogated whether deponent has heard Mr. Camp- 
 
 E bell teach regarding assurance ? Depones and answers, yes, 
 regarding the assurance of faith, and also the assurance of 
 salvation. Being interrogated what Mr. Campbell expressed 
 in using the words, assurance of faith ? Depones and answers, 
 the assurance of God's love to the individual believer. 
 
 F Being interrogated what Mr. Campbell expressed by the 
 assurance of salvation ? Depones and answers, " the con- 
 sciousness of being, individually, in a state of reconciliation, 
 and peace with God." Being interrogated whether deponent 
 heard Mr. Campbell state a connexion between these two, 
 
 G and if so, what was the connexion so stated ? Depones and 
 answers, he stated that it was impossible for a man to have 
 the assurance of God's love to himself, individually, without 
 the consciousness of being in a state of salvation. Being 
 interrogated whether or not deponent understood Mr. Camp- 
 
WILLIAM BONAR, ESQ. 89 
 
 bell, in so speaking, to state or imply that a regenerate man A 
 could be at any time without the assurance of salvation? 
 Depones and answers, that Mr. Campbell taught, that as 
 that assurance depended on a man's believing, it was only 
 whilst a man believed that he possessed that assurance, and 
 he might not always be believing. B 
 
 Being interrogated whether deponent ever heard Mr. 
 Campbell call men to repentance ? Depones and answers, 
 yes, I have heard him press repentance upon men. Being 
 interrogated by what arguments Mr. Campbell pressed re- 
 pentance upon men ? Depones and answers, he did so by C 
 representing sin as an evil thing, offensive to God, and as 
 sinning against the love of God, who had blotted out, or put 
 away their sins. Being interrogated what relation Mr. 
 Campbell taught to exist between repentance and the judg- 
 ment to come ? Depones and answers, that he taught that D 
 in repenting, men came into that state in which they were 
 prepared to meet that judgment. Being interrogated whether 
 deponent, in hearing Mr. Campbell, did or did not under- 
 stand the view given by him of the love of God to all men, 
 as calculated to leave men easy in sin ? E 
 
 Objected to on the part of the libellers, that the question 
 is incompetent, as involving a mere matter of opinion on the 
 part of the witness. To which it was answered, on the part 
 of the defender, that the question was put to the witness in 
 order ,to meet, by its answer, evidence already on record — F 
 and, in particular, an observation appended by Dr. Burns, to 
 an answer given by him when cross-interrogated for the 
 defender ; and that although no such contrary evidence had 
 existed on record, the question as put was in itself perfectly 
 competent, being not an appeal to the opinion of the witness, G 
 but a question, in point of fact, as to the effect produced in 
 the mind of the hearer at the time when Mr. Campbell 
 spoke. The Presbytery repelled the objection, and allowed 
 the question to be put. From which, finding Dr. Fleming 
 H 2* 
 
90 WILLIAM BONAR, ESO. 
 
 . A dissented and protested, for leave to complain to the Syuotl 
 of Glasgow and Ayr, on the ground that the question refers 
 to the opinion, and not to the evidence of the witness, and 
 that it is inconnpetent and irregular, as well as highly inexpe- 
 dient, to load the record with matter that cannot be consid- 
 
 B ered as testimony — and took instruments and craved extracts. 
 To which dissent and complaint, Messrs. JafFray, Carr, Sym, 
 and Lochore, adhered. 
 
 And the question being put : Depones and answers, 
 that deponent understood that the view of the love of God 
 
 C given by Mr. Campbell, was directly calculated to produce 
 holiness, as being the only view of the character of God, by 
 which a man can come to be at peace with him. Being 
 interrogated whether or not Mr. Campbell taught that the 
 non-imputation of sin to the world, by the death of Christ, 
 
 D was eternal ? Depones, that deponent does not recollect Mr' 
 Campbell to have expressed himself so — but that deponent 
 understood him to teach that it implied a full forgiveness to 
 every man, of all his sins, during this life. Being interro- 
 gated whether Mr, Campbell did or did not teach that the 
 
 E Holy Spirit was in every man ? Depones, that Mr. Camp- 
 bell did not teach so — but taught that he was in Christ Jesus 
 Jbr every man. Being interrogated whether or not Mr. 
 Campbell taught that all men bad the life of Christ? De- 
 pones and answers — that he taught that no man had the life 
 
 F of Christ in him, until he believed. Being interrogated 
 whether Mr. Campbell taught that all men were in Christ ? 
 Depones and answers, that he does not recollect Mr. Camp- 
 bell to have said so — but to have taught that Christ was 
 head over all men, and that through him the blessing of 
 
 G God's forgiving love had come upon them, and that in that 
 sense they were in Christ. Being interrogated whether 
 deponent understood Mr. Campbell to teach that all men 
 were members of the body, of which Christ was the head ? 
 Depones, I did not. Being interrogated whether Mr. Camp- 
 
WILLIAM BONAR, ESO. 01 
 
 bell taught that God had joy over all men, or only over A 
 believers ? Depones and answers, that he understood him to 
 teach that God bad joy only over believers — that others 
 were rejecting his love — and that he grieved over them while 
 in that state. 
 
 Interrogated for the libellers, whetlier Mr. Campbell, in his B 
 sermon, preached before the Presbytery, taught any thing re- 
 garding the character of peacemaker, in reference to Christ 
 having died for every human being ? Depones, that he did : 
 That he taught that he alone had the character of peacemaker, 
 who was in a state of reconciliation with God ; and that he C 
 alone had the character of peacemaker who believed the love 
 of God to himself personally. Being interrogated, depones, 
 that Mr. Campbell taught, in the same sermon, that the love 
 of God to every man was to be measured by the sufferings 
 of Christ. And being interrogated whether Mr. Campbell D 
 taught that it was an indispensable feature, in the character 
 of a Christian, that he should know that God has had mercy 
 on him, and has forgiven him ? Depones and answers, that 
 this is what he understood to be the substance of what Mr. 
 Campbell taught within the period libelled. Being interro- E 
 gated what he understood Mr. Campbell to have prayed for 
 when he prayed, as formerly deponed, for the forgiveness of 
 sins ? Depones and answers, that the forgiveness of sin taught 
 by Mr. Campbell, being the non-imputation of sin, in conse- 
 quence of a work done for the sinner, by Christ Jesus — those F 
 who understand this view of forgiveness, having, through it, 
 learned to hate the sin thus forgiven, are, in praying for the 
 forgiveness of sin, confessing sin as an evil thing in the sight 
 of God — repenting of the sin thus committed against a God, 
 who had thus forgiven them, and deprecating the visitations Q 
 of their Father, because of having so sinned. The witness 
 would also add, that, in such a prayer, there is a prayer for 
 grace to cease from sowing to the flesh : Depones, that in 
 stating the above answer, the deponent means to express his 
 
92 WILLIAM BONAK, ESQ. 
 
 A understanding of what Mr. Campbell prayed for, when he 
 prayed for the forgiveness of sins. 
 
 Re-interrogated for the defender : what he understood Mr. 
 Campbell to mean in deprecating the fatherly visitations of 
 God for sin ? Depones and answers, temporal afflictions — 
 
 B by which deponent means, afflictions in this life — chastenings 
 from God. 
 
 Interrogated by Dr. Hamilton : What blessings did Mr. 
 Campbell teach were derived from the love of God, when it 
 is known and believed ? Depones and answers, that when 
 
 C that love is believed, the man so enters into peace — becomes 
 a member of the body of Christ — and so has eternal life. 
 Interrogated, what did Mr. Campbell teach was the cause of 
 the sin and misery of those who do not understand and believe 
 the love of God ? Depones and answers, an evil heart of un- 
 
 D belief. Being interrogated, what did Mr. Campbell teach is 
 the cause of the ruin of those who perish ? Depones and an- 
 swers, their ignorance of God, from a wilful unbelief of his 
 love. 
 
 Interrogated by Mr. Proudfoot, whether Mr. Campbell 
 
 E stated, that in the day of judgment men shall be condemned, 
 because they believed not the love of God, as extending to 
 men universally ? Depones and answers, that the deponent 
 understood Mr. Campbell taught that unbelievers will be con- 
 demned in the day of judgment, because of not believing the 
 
 F love of God to themselves. Being interrogated what he un- 
 derstood Mr. Campbell to teach when he said, sin was im- 
 puted to no man in this life ? Depones and answers, I under- 
 stood Mr. Campbell to teach that every man's sins are fully 
 and freely forgiven : Interrogated, whether such forgiveness 
 
 G is limited to tlie present life ? Depones and answers, it is a 
 full forgiveness, and is never recalled. 
 
 Interrogated by Mr. Story : Whether he understood Mr. 
 Campbell to teach that these sins are ever to be called to re- 
 membrance ? Depones and answers, I understood Mr. Camp- 
 
WILLIAM BONAR, ESQ. 93 
 
 bell to teacl), that God will bring every work into judgment, A 
 whether it be good or evil. Being interrogated what he un- 
 derstood Mr. Campbell to teach regarding the influence which 
 the fact of their forgiveness would have upon men's future 
 punishment ? Depones and answers, I understood Mr. Camp- 
 bell to teach, that the fact of the forgiveness of sin, as mani- B 
 festing the love of God to the sinner, would be the ground 
 of his condemnation, as not having believed the love of God. 
 Being interrogated : depones, that the rejection of this for- 
 giveness is the aggravation of their guilt. Being interroga- 
 ted : Depones, that he understood Mr. Campbell to teach, C 
 that a sinner discovers the love of God to himself, in the ma- 
 nifestation of the love of God to the world, by the death of 
 his Son : Depones, that he underetood Mr. Campbell to teach 
 that belief, or faith, is the only way by which a sinner can be 
 made holy : Depones, that he understood Mr. Campbell to D 
 teach, that a sinner could not enjoy salvation while he conti- 
 nued in his sins, and that God abhorred sin in his people, as 
 well as in unbelievers. And being interrogated, whether he 
 understood Mr. Campbell to teach, that the belief of the fact, 
 of a man's being individually reconciled to God, constituted E 
 the faith of the gospel ? Depones and answers, that the be- 
 lief of that fact, understanding it as the putting away of his 
 own sins, was, according to Mr. Campbell's teaching, the faith 
 of the gospel. Being interrogated in what way he understood 
 Mr. Campbell to teach this reconciliation was effectual ? De- F 
 pones and answers, that Mr. Campbell taught that the way of 
 reconciliation was the manifestation of God's character to 
 sinners, through the death of his Son, as a ground of confi- 
 dence for every sinner to trust in him. Being interrogated. 
 Depones, that he understood Mr. Campbell to teach that the G 
 believing contemplation of the work of Christ was insepara- 
 bly connected with the knowledge of our being reconciled, 
 and that this knowledge of the work of Christ preceded our 
 personal reconciliatioa — understanding by that, our being 
 
94 WILLIAM BONAR, ESQ. 
 
 •A personally at peace with God : Depones, that he understood 
 Mr. Campbell to teach, that the way in which that know- 
 ledge produced holiness was, by producing in the sinner, love 
 to God, and, therefore, an abhorrence of every thing opposed 
 to his will. 
 B Interrogated by Dr. Fleming : Whether he recollects the 
 texts on which he heard Mr. Campbell preach as before de- 
 poned ? Depones and answers, that he does not recollect 
 the texts from which Mr. Campbell preached on the Sabbath 
 before, and the Sabbath after the visitation sermon : Depones, 
 C that deponent has repeatedly heard Mr. Campbell lecture in 
 Edinburgh, in the course of the period libelled: Depones, 
 that he does not recollect the precise expressions used by 
 Mr. Campbell — but has given what he understands the sub- 
 stance of his teaching : Depones, that the deponent does not 
 D recollect Mr. Campbell praying for deliverance from wrath 
 to come : Depones, that Mr. Campbell confessed sins in his 
 prayers, both generally and specially. Being interrogated, 
 whether he understood Mr. Campbell to teacli that assurance 
 of God's love to a man personally was essential to faith ? 
 E Depones and answers in the affirmative — and that this assur- 
 ance was essential to salvation: Depones, that deponent un- 
 derstood Mr. Campbell to teach that believers are continually 
 falling into sin, and committing all varieties of sins, or acts 
 of disobedience to, and resistance of the will of God : De- 
 F pones, that Mr. Campbell, in calling men to repentance, urged 
 men to repent of the state of unbelief and enmity against God 
 in which they were, and in which they were continually sin- 
 ning, and to repent of all their sins. Being interrogated whe- 
 ther he understood Mr. Campbell to teach that a sinner is 
 G condemned solely for his unbelief, or for his other sins also? 
 Depones and answers, I understood Mr. Campbell to have 
 taught that a sinner is condemned because he is found un 
 righteous ; and that he is found so, because of his not having 
 believed the love of God : Depones, that deponent under 
 
AVILLIAM BONAR, ESg. 95 
 
 Stood Mr. Campbell to mean by " die life of Christ in a man" A 
 the having eternal life. 
 
 Re-interrogated by the defender: Depones, that Mr. Camp- 
 bell taught that all men had their evil and corrupt natures 
 by descent from Adam. Being interrogated whether Mr. 
 Campbell tauglit that a man who saw the love of God to B 
 himself, but did not see the love of God to the whole world, 
 was or was not a believer ? Depones and answers, I under- 
 stood Mr. Campbell to teach that a man who saw the love 
 of God to himself was a believer. Being interrogated, whe- 
 ther Mr. Campbell taught that the judgment to come was to C 
 be executed by the Father or by the Son ? Depones and 
 answers, by the Son. Being interrogated what Mr. Camp- 
 bell taught to be God's object in bringing every work, good 
 or evil, to light in the day of judgment ? Depones and 
 answers, to manifest the righteousness of that judgment. D 
 Being interrogated, whether Mr. Campbell taught that a man, 
 believing the forgiveness of sin without knowing the character 
 of God, believed unto salvation ? Depones and answers, he 
 taught that that man only who saw the character of God 
 in the forgiveness was saved : Depones, that deponent never E 
 recollects Mr. Campbell to have taught that a man could 
 believe the forgiveness of his sin without knowing the char- 
 acter of God. Being interrogated whether the deponent 
 understood Mr. Campbell, in speaking of believing in this 
 forgiveness of sins, to mean the belief in a historical fact, or F 
 the understanding of a truth ? Depones and answers, the 
 understanding of a truth — the receiving of the love of God 
 into the heart. Being interrogated what deponent under- 
 stood Mr. Campbell to mean by the character of God, the 
 knowledge of which is inseparable from belief in the forgive- G 
 Iness of sins? Depones and answers, that deponent under- 
 stood Mr. Campbell to teach, that the character of God seen 
 I in the forgiveness of sins is love to the sinner who believes 
 ° that doctrine. 
 
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