nothing more. In a weak but well-meaning work just put into my hands (“Spiritualism and other Signs”) I read: “The whole system is essentially opposed to faith in, and walking with, Jesus Christ, and the Spiritualist knows it.” The writer quotes the well-known text: “Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with a hot iron.” At the same time there are many in the Christian Church of undoubted piety and intelligence who are believers in Spiritualism. After all, however, they are the exception rather than the rule. Amongst all sects there is a condemnation of Spiritualism of a very sweeping character. In this one thing Wesleyans, Low Churchmen, and Congregationalists are agreed. The outer world, the Secularists and the Positivists, of course regard Spiritualism with the same scorn and unbelief with which they regard all religion, whether true or false, whether old as the hills or but yesterday’s creation.
“It is wonderful that five thousand years have now elapsed since the Creation of the world, and still it is undecided whether or not there has ever been an instance of the spirit of any person appearing after
death. All argument is against it, but all belief is for it.” Such is a sentence I borrow from Dr. Johnson. It is as applicable to the present time as to that in which he lived.
In conclusion, let me add, as a distinct organization, hitherto Spiritualism has failed in this country. I hear nothing of the Spiritual Athenæum now, nothing of Mr. Harris, either as preacher or poet, very little even of Mr. Home. Strange that a man who could not write an ordinary note decently should have been a favourite medium of the spirits. I am aware, however, the Spiritualists will extract an argument out of that last remark of mine in favour of Spiritualism. A young Jewish convert it is said would go to Rome. His teacher, a priest, feared, knowing Rome too well. On his return he questioned his pupil as to what he saw in Rome. “Ah!” said he, “I am persuaded now your religion is of God, otherwise it would have perished of the wickedness of its professors.”
THE CAMPBELLITES.
In America of late years there has been an enormous increase of what are called the Campbellites. They now number in that country 500,000, have fifteen colleges, and a large university with 800 students;
they have 2000 churches, and 1000 regular ministers. They are also well represented as regards literature. They have one quarterly, six or seven weeklies, two ladies’ magazines, and several Sunday-school papers. In London they are not a numerous class. They have places of worship in the Milton Hall, Camden Town, and in College Street, Chelsea. The truth is, as regards chapels and churches, public worship is as much a social as a religious institution. Fashion has a great deal to do with the attendance. It is the fashion to go to church. It is not the fashion to run after new sects or preachers of new doctrines. In a flourishing church there are societies which bring people into contact with one another—these promote in their turn, like the far-famed ale of Trinity, “brotherly neighbourhood.” The old ladies get a habit of gossiping—Jones, Brown, and Robinson take tea together—and then young people form alliances in consequence often of a serious and matrimonial character. It is uphill work, then, in London for a little isolated cause. The odds against its permanent success are infinite. Still the Campbellites are making way. They have a fine base of operations in America, and they are spreading over England,—if they are not doing much in the Metropolis.
They are good, pious people, and earnest in the conviction that they alone understand and maintain apostolical charity; and deeply deploring the present divided and unhappy state of the Christian Church, and with a view to unity, they increase the number of divisions by withdrawing from all other religious bodies, and forming a fresh one of their own.
Who are the Campbellites? I will endeavour to answer the question. Their creed, as they tell us, is simply the Messiahship. According to them, the Christian creed thus presents for individual and immediate acceptance the one living, personal, loving, Divine, all-wise and omnipotent Saviour from ignorance, sin, and rebellion. Humanly devised and written creeds demand faith in abstract metaphysical, theological, ecclesiastical, and political propositions, and have so effectually supplanted the good confession, that though admitted as a doctrine, few churches or professors of the present day would consider themselves safe in depending solely on its saving faith or belief in God’s testimony as contained in His Word, as delivered by apostles and prophets, and as corroborated by signs and wonders, and divers miracles and gifts of the Holy Spirit. Campbellism
distinguishes the Gospel not only from the words of men, but from Scripture generally—that Jesus is its subject. It apprehends him not only as Jesus of Nazareth, but as God manifest in the flesh—the Son and Christ of the Father consecrated to the high offices of Prophet, Priest, and King. It recognises the applicability and reference of the Saviour’s mission and work to the individual himself as clearly as if he were the only sinner for whom Christ has died; nor is it a mere intellectual assent, but a willing, heartfelt reception of the truth and surrender of the whole man, body, soul, and spirit. Now, as I imagine most orthodox Christians would say as much, and would state their belief in similar terms, with the exception of the Presbyterians and Episcopalians, who have the advantage or disadvantage, whatever it may be, of having to repeat a creed of more scholastic character, the question still remains, why cannot the Campbellites worship with other Christians? I must frankly confess there is in their services nothing more fitted to make an impression upon the world than there is in the services of other denominations; neither at Chelsea nor in Camden Town do you get from their preachers an idea that they are men of greater power, higher spiritual life, deeper experience, or more usefulness