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in different places became Baptists ^ Mr . James Haldane also was baptized . His church continued for some time together , but at length divided into three
partsj ' one utterly opposing baptism ; another agreeing with him in the right of the brethren t » exhort , but also opposing baptism ; a third which continued with him , approving-of baptism , of the exhortation of the brethren , and also
of saluiation , which had given great offence to both the others . Notwithstanding all these charges they still continued numerous . Our friend Mr . Campbell studied in tlie first class , under the direction of
Mr . Ewing . "When his academical course was finished he was sent to a country place called Lochton in the hill country between Perth and Dundee , where Mr . Haldane had an estate . Mr . Haldane accommodated him with
a house foi his family ( he had been a teacher of youth , was married , and had several children previous to his engaging with Mr . Haldane ) , and a large barn for worship ; and as the congregation quickly became numerous , after abowt a year Mr . Haldane built a chapel capable of containing
5 OO people in a most convenient and substantial slyle . Here he continued to preach statedly three times every Lord's day , and on the week-days in the neighbouring villages , with much harmony and comfort , for six years and a half . In 1806 Mr . James Haldane , along with Mr . Ballantine , one of his preachers ( now settled in London as a
teacher of youth ) took a tour into England , and preached statedly in Newcastle , while they visited many other places . After three years Mr . J . Haldane returned to Edinburgh , and sent preachers to supply Newcastle , "where the congregation was good . After a time IMr . Campbell was applied to by him to go thither for three months , at the close of which time the small
church there joining in earnest application to that among which he had laboured to give their consent to his removal if he were willing ; Mr . Halcianc also approving it , he left Balfour ( the village wljcre the new chapel had been built ) and came to Newcastle June ii , I 8 O 7 , where he has remained
aver . Mr . Campbell ' s religious sentiments , from the hrst beginning of his perseaal profession of religion ( which only
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took place when he was about twentyyears of sge , although lie had before that time paid attention to religion ia general , yet till then was never so thoroughly convinced of its importance as a principle of action and complete
rule of hie ) were those of Calvin ism , as generally held by the most zealous professors of religion in Scotland . As he found religion productive of good to himself , especially as promoting peace of mind , love to God , and upright conscientious conduct towards men , he soon lamented the condition of the
great bulk of professors , who appeared to have only the name , and lived as without God in the world ; he with eagerness entered into the views of those who formed the society in London for sending missionaries among the heathens ; and hearing also of the mea n * adopted for preaching the gospel in villages in England , he regretted that
something of the same kind was not done in Scotland . Soon after this , Sabbath evening schools were set up in Edinburgh and the villages around '; of these he highly approved , and being then engaged in teaching an ordinary school , he assembled the childien pn the Sunday evenings , made them repeat portions of scripture , and directed them to the obvious truths contained in
those portions which they had repeated . When Mr . Haldaoe ' s plan of education became known , some friends of his whom Mr . C . personally knew wecc urgent with him to apply ; but as iie was in a useful as well as comfortable situation , ic was not without nmeii thought and conversation with those who were of more mature
understanding , that his objections were overcome , and he became a student . The plan itself differed from any thing which had ever taken place in Scotland : all hindrances to free inquiry were removed ; their principle was to follow sculpture wherever it should lead : burl their
views were understood to be fully what is called Calviniatical , and whatever differences of sentiment mighfcM ^ be among them , these were never understood to extend to what were Called the " fundamentals " They soon > catrut to
the conviction that there had been gi ^ at mistakes oil the subject- of faith ; which they considered au the belief of < ihe truth natural 1 y . and necessarily falkiwang the knowledge of what the Scriptures teach 5 and that the way to get men t #
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154 Intelligence—Extracts from the Unitarian Fund Report , 1 & 13 .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1814, page 194, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2438/page/58/
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