the Fairview.Academy, now occupied by Bros. Geo. Campbell and A. R. Benton, a graduate of Bethany College, of high reputation here for his scholarship, and gentlemanly and Christian deportment. After the discourse, the school was assembled in the Academy, a very neat and tasteful building, we attended a very satisfactory recitation in mathematics, grammar, and some of the facts and arguments in natural theology. We propounded a few questions, which were correctly answered with much promptitude; and from all the evidence before us, as well as from the talents and moral worth of the brethren who teach and manage this institution, we cannot but anticipate much advantage from it to the State, and to the great cause of literature, religion, and morality. Bro. Goodwin, of Madison, delivered in the meeting-house, that same evening, an excellent practical discourse.

From Fairview, next morning, we hastened to Connersville, some thirteen miles distant, the residence, at that time, of Bro. O. Kane. Here we had one of the most pleasant houses we addressed in the State. A spacious meeting-house, well lighted, well heated, and well filled, all seated, and all attentive. After our discourse on some of the fundamental principles of the Kingdom of Heaven, Bro. O. Kane's family being sick, we dined at Bro. Scofield's, and thence hastened on to Bro. E. Frazee's, at Fayetteville, near Flat Rock, where we spoke on the next day.

Bro. Frazee lives on one of the finest sections of land I saw in the State. There yet stand some of the most stately black walnut trees I have seen. Some that had been felled near his residence, measured some seven feet diameter, and rose to the hight of fifty or sixty feet without a branch. But, indeed, all round Flat Rock meeting-house, and through Rush county generally, the land is exuberantly rich and productive, lying almost too well, yet well watered, and adapted to all sorts of grain.

While there, we enjoyed the hospitality of Bro. Frazee, Sister Robinson, and Bro. Reeves. At Flat Rock we had a fine hearing, a very pleasant visit, formed divers very agreeable and interesting acquaintances, and on Lord's day morning returned to Rushville, to spend the day with the citizens of this rich, populous, and, (if hospitality were not commensurate with all of the State that I have visited, I should add,) this hospitable county. In its population, Rush county is rich and flourishing—a cion from Mason county, Kentucky. Its produce this year is immense. The railroad which terminates here (pro tempore) was not able, in its daily operations at that sea

son, to carry off the enormous amount of produce daily arriving at this great centre of breadstuffs.

On our return to Rushville, on Lord's day morning, we had, as before intimated, an immense gathering of the people. Only a portion of them could get within hearing. We spoke in the Methodist meeting-house. The new and spacious house now erecting by our brethren, not being finished, we were hospitably and courteously invited to the denominational houses in the place.

For convenience to the citizens, a meeting was held at night, in the court-house-a very large edifice-where Bro. Geo. Campbell and myself addressed a very large and attentive audience, for some hour and a half. Bro. George Campbell is a true Boanerges—a real son of thunder. His arguments are pointed, strong, convincing, and, withal, persuasive; and his voice, when animated, wild, methinks would almost shake the cedars of Lebanon. I have scarcely ever heard a more powerful exhortation than that delivered by him in the court-house in Rushville.

Early next morning, conducted by Bro. Pond, of Metamora, a zealous and indefatigable brother, we set out, in his carriage, for the place of his residence, and arrived there in due time to attend a quarterly meeting in progress, conducted by the Methodist society. Soon as I entered the house, the Methodist brother gave way; and in five minutes after my arrival, I found myself in his pulpit, with a mixed auditory around me. We spoke to the congregation for an hour or more, on Christian union on Christian principles, on the broad, deep, and comprehensive facts and principles of Bible Christianity. We had the cordial amen and the "God speed" of our good Methodist elder.

After dining with Bro. Pond and family, we hastened on to Brookville, some ten or twelve miles distant. And there, too, the same evening, we held a meeting in the large and commodious Methodist Chapel, and addressed, to a late hour in the evening, a very prepossessing and attentive congregation, containing almost all the citizens of this flourishing village. We drank tea with Mr. Pond and his amiable consort, the daughter of Bro. Hoshour, of Cambridge, and hastened off to meeting, and enjoyed the kind hospitality of the Rev. Mr. Potter and his accomplished lady, during the night.

Mr. Potter is the pastor of the Presbyterian church of Brookville, a graduate of Princeton, and a gentleman of catholic and liberal views. We enjoyed his company very much; and, after an early

breakfast, we hastened off to Harrison, our last appointment in Indiana.

This flourishing town is part in Indiana and part in Ohio. Our congregation was large, attentive, and deeply interested in the great theme before us. The development of the Christian institution, in its grand rudimental elements and bearings on heaven and earth, on time and eternity.

After partaking of the Christian hospitalities of Sister Leonard, and forming rather an introductory acquaintance with Elder Sadler, and other brethren of that vicinity, we were constrained to give the parting hand, and take our seat in an Omnibus, for Cincinnati, distant some twenty-two miles. We safely arrived, at 7 o'clock, in Cincinnati, and, in a few minutes, found ourselves at the place of starting, comfortably seated around the social hearth of Brother and Sister Ray.

Next morning (November 27th) we sailed from Cincinnati on board the Buckeye State, and, on the evening of the 29th, safely arrived at home, after an absence of forty days, and an excursion of 1600 miles.

Our tour was exceedingly agreeable; weather generally fair and beautiful; roads every where dry and smooth; our health and spirits good; our labors arduous, not merely in public speaking, but in con. versations and discussions around the hearth, around the table, along the way, and, sometimes, after we had retired to repose.

The ears of the people are greedy; and were the desire to do equal to the desire to know, we would certainly be the most exemplary people in the world.

The State of Indiana, if we may judge from the extent and quality of its territory; its various and numerous resources; the industry, morality, and enterprize of its citizens; its position for trade by the river, and the many railroads that are destined to pass through it in all directions, must, as we reason, in some half a century, be the second, or at least the third, State in the Union, for population and wealth, and all the elements of secular greatness and glory. This however, is but a small matter, compared with her great and enduring interests.

Our Indiana brethren have much in their power. They are second only to the Methodists in number, wealth, and influence; and with the good and plain cause they have to argue, ought certainly, in a few years, to possess the largest moral and evangelical influence of any people in the State. The staple is, indeed, good. They are intelligent, liberal, hospitable, and remunerate their effective minis

try with commendable zeal and liberality. They would not allow me to be at any expense, from the day that I put my foot upon the soil till the day I left it. I do not, generally, allow it to be so done to me; but in this case I was anticipated at every point, and could not have the privilege of bearing, either in whole or in part, my trav eling expenses.

I do not speak thus, either because it was so done to me, or because I desired it to be so done, but because it ought to be so done in many cases where it is not, and because this fruit of Christian faith is most acceptable to the Lord and to all his people. Such sacrifices are, indeed, most honorable to the brotherhood, because most expressive of the estimate which they put upon the gospel itself, and upon those who devote their lives to its dissemination and success. They are, therefore, grateful to those who receive them, as a pledge of the estimate in which their labors are held, and of the love of the contributors to the character and cause of Him who laid down his life as a sacrifice for us. They are an offering of a sweet savor, most acceptable to God, through Jesus Christ our Lord." And on as many as think and act so, let there be peace and mercy, and upon the Israel of God!

A. C.

From the Watchman of the Prairies.

CAMPBELLISM.

It is estimated that there are in the three States of Illinois, Iowa, and Wisconsin, about eight thousand professed Christians, bearing the name of Campbellites, sometimes denominated Disciples or Reformers. These are chiefly in Southern Illinois and Southern Iowa. The States in which they have been most successful, have been Virginia, Tennessee and Kentucky, in the south, and the States of Ohio and Indiana, in the north. They have grown up within the past thirty years, and owe their existence to the peculiar views of Alexander Campbell, an Irishman by birth, but educated in Scotland a Presbyterian. While a young man and a Presbyterian minister, he came to this country and settled in Western Virginia, and married the daughter of a wealthy planter. He soon adopted the views of Baptists, on the mode of baptism, and united with them. More distinguished for his oratory, wit, and talent, than for his piety, he very soon acquired considerable celebrity, as a public speaker, by his debates, first with Pedobaptist clergymen, on baptism, and afterwards with Robert Dale Owen, on the subject of infidelity, and with Bishop Purcell, on Romanism.

The present system of Campbellism has been gradually developed from those of its author. At first, baptism was the great centre of his system, without which there could be no forgiveness, regeneration, or good hope of salvation. Soon the agency of the Holy Spirit in the conversion of sinners was discarded. All conversion and sanctification of the soul are effected by

the belief of the word, independent of the influence of the Divine Spirit. This agency being repudiated, the depravity of the human heart, as a natural consequence, at length began to be denied. The sovereignty of God, and the doctrine of the atonement, as necessary to the salvation of sinners, soon became very lightly esteemed. These doctrines being thus set aside, the personal distinction of Father, Son, and Holy Ghost, declared in Scripture, has become to be regarded in the system very much as it is viewed by Unitarians. Discarding all articles of faith, and taking great pride in being liberal, the followers of this system present so great diversity that it would be difficult to tell what they do believe.

When these doctrines began to be broached, thirty years ago, the condition of the Baptists in the south and west presented a very fine field for a division in their ranks. In those quarters, Baptists were then leaning to the most rigid extreme of Calvinism. This fact gave him an opportunity to ridicule whatever he chose to make appear absurd, and thus gained the reputation of a theological reformer among a portion of Baptists. At the same time he ridiculed the benevolent efforts which were then beginning to be made among Baptists, such as the missionary effort, Sabbath schools, revivals, the ministry, pastors, theological schools, textual preaching, sermons, salaries; in short, every thing which has since been an efficient instrument in the advancement of Christianity, and the rejection of which has been a curse to his followers, or an obstacle to the success of his doctrines. In fact, his teachings and efforts were vastly better calculated to demolish than to build up. He made a wreck of many a Baptist church, but seldom succeeded in building a church of his own cast which has stood long and prospered. A large share of the opposition which Baptist have been subjected to in their efforts for the spread of Christianity at home and throughout the world, has arisen from the prejudices excited, or strengthened by the ridicule and satire which he has dealt out over the land, through a long and industrious life.

Few persons have ever possessed more of the qualities of a religious demagogue than Alexander Campbell Eloquent in speech, adroit in argument, witty, ambitious, unscrupulous, and fond of public notoriety, he succeeded, under the most favorable circumstances, in acquiring a popularity which has given him considerable influence over the minds of many, some of them pious people. He published a monthly called the "Christian Baptist," in which he belabored the doctrines and efforts rejected by him above alluded to, with pungent satire, and all the strength which he could command. He traveled from State to State, and place to place, and every where charmed the multitude, and hurled among the flock words of discord and schism. He was a thorough going disorganizer, who delighted in the ruins, but has never had wisdom or power enough to reconstruct a permanent building on the old foundation.

Campbellism, as a system, lacks unity and coherence. It is devoid of that life which is from above. The charms of oratory alone can never melt hearts. Paul may plant, and Apollos may water, but God must give the increase. Without the agency of the Holy Spirit, the soul cannot be converted, nor can the hearts of Christians be melted together. Without this they will not be constrained to live and act as the followers, not of men, but of Christ. The practical influence of such a system will be sure to fail in accomplishing among men the objects contemplated by the gospel, the discipline of Christians and the salvation of the world. Such a system may make a noise and gain some adherents, but it is practically dead.

A "Watchman of the Prairies," it seems from the case before us, very much differs from a "Watchman of Zion." A watchman