"Roger's meeting-house." Here Hector McNeill (commonly called Bluff Hector) and Alexander McAlister, acted as Elders. After the death of Mr. Campbell, and about the year 1787, the "Bluff Church" was built, and Duncan McNeill (of the Bluff, Hector being dead) and Alexander McAlister, and perhaps others, officiated as Elders.

Soon after his removal to Carolina, Mr. Campbell commenced preaching at Alexander Clark's, and continued his appointments for a number of years. About the year 1746, John Dobbin, who had married the widow of David Alexander in Pennsylvania, and had resided in Virginia, near Winchester, about a year, removed to Carolina; and, while the Alexander families that came with him took their abode on the Hico or the Yadkin, he fixed his residence on the Cape Fear, somewhat against the inclinations of his wife and step-daughter. The situations on the river being esteemed less healthy than those more remote, Mr. Dobbin and others took their abode on Barbacue; and about the year 1758 Mr. Campbell began to preach at his house, and continued so to do till the "Barbacue Church" was built, about the year 1765 or 1766. The first Elders of this church were-Gilbert Clark, eldest son of Alexander Clark, and step-son of John Dobbin (having married Ann Alexander), one of the first magistrates of Cumberland county, under the Colonial Government,-Duncan Buie, who early in the Revolutionary war removed to the Cape Fear River, nearly opposite the Bluff Church,-Archibald Buie of Green Swamp,and Daniel Cameron of the Hill. These men were pious, and devoted to the cause of religion and their duties as Elders; and for their strict attention to their duties got the name of "the little ministers of Barbacue." The congregation, like the others under the care of Mr. Campbell, were trained in the old Scotch fashion of reading the Bible, attending church when practicable, and repeating the Catechism; and were accustomed to follow the minister in his proof texts. It was of this congregation the Rev. John McLeod said," he would rather preach to the most polished and fashionable congregation in Edinburgh than to the little critical carls of Barbacue." Not that they were so particularly captious about his manner and delivery, for he was esteemed an eloquent man, but they were so well-informed on the doctrines and usages of the church, that it required great particularity in his sermons to avoid their criticism. The kind of sermons demanded by that people might now seem novel or antiquated, but would be found full of instruction; and even their length would be no objection in

congregations that can hear the gospel but once in a month or six weeks.

Barbacue church was the place of worship of Flora McDonald, while she lived at Cameron's Hill, and though the congregation is less extended and flourishing than in former years, it is still in existence. May it revive and flourish !

Mr. Campbell also began to preach soon after his coming to Carolina, at McKay's, now known as Long Street, one of the places visited by Mr. McAden in his first journey through Carolina. A church was built about the year 1765 or '66, the time at which Barbacue was built. The first elders were Malcom Smith, Archibald McKay, and Archibald Ray. This congregation is still in existence, and though much curtailed in extent and numbers, flourishes.

These three congregations were the principal places of Mr. Campbell's preaching, and for a time accommodated the greater part of the Scotch settled in Cumberland. As the emigration continued new neighborhoods were formed, and the limits of these congregations contracted and one after another the numerous churches in Cumberland, Robeson, Moore and Richmond, and Bladen, were gathered, some of which now surpass in numbers these ancient mothers.

At the time Mr. Campbell labored in Cumberland, the larger number of the people used the Gaelic language; some could use both that and the English; and there were some Lowland Scotch, and a few Scotch-Irish families, and some Dutch that could not use the Gaelic: divine service was therefore performed in both languages. Mr. Campbell, to accommodate his hearers, preached two sermons each Sabbath, one in English and one in Gaelic; this he did in all three of his churches. In a few congregations, in the Presbytery of Fayetteville, this practice of preaching in the two languages is still continued. The influence of this language has been great upon the Scotch settlements in Carolina. There have been some disadvantages attending it, and the language is fast passing away. But for a long time it was a bond of union, and a preservation of those feelings and principles peculiar to the Scotch emigrants, many of which ought to be preserved for ever. The change has been so gradual in putting off the Gaelic, and adopting the English, that the people of Cumberland have suffered as little, from a change of their language, as any people that have ever undergone that unwelcome process. They have retained the

faith and habits of their ancestors, things most commonly thrown away or changed by a change of the common dialect.

Mr. Campbell, for a few years, had an assistant in the ministry. The Rev. John McLeod came from Scotland some time in the year 1770, accompanied by a large number of families from the Highlands, who took their residence upon the upper and lower Little Rivers, in Cumberland county. Barbacue and Long Street were part of the places in which he preached during the three years he remained in Carolina. In the year 1773, he left America with the view of returning to his native land; being never heard of afterwards, it is supposed that he found a watery grave. He was a man of eminent piety, great worth, and popular eloquence.

With this exception it is not known that he had any ministerial brother residing in Cumberland, or the adjoining counties, that could assist him in preaching to the Gaels. McAden, who preached in Duplin, could give him no assistance where the language of the Highlanders was the vernacular tongue.

How the congregations of the Scotch maintained so much of a spirit of piety and true religion, can be accounted for on no other principles, than the pious, devoted labors of Mr. Campbell and his elders, accompanied by the blessing of the Holy Spirit. The children were taught the catechism, and called to frequent examinations by the church officers; and the Bible was much read ; and family religion very generally maintained. These forms were kept up even after the spirit of godliness had much decayed, in the old age of Mr. Campbell, and by the confusion and strifes and bloodshed of the Revolution, which were felt in all their terrors on the Cape Fear.

Since the Revolution the congregations of the Scotch have been much better supplied with ministers than previously; but it is doubtful whether family government and religion are as carefully attended to now as in former days. One reason of the small supply of ministers, before the Revolution, may have been in the fact, that the emigrants, while in Scotland, had been accustomed to the division of the country into parishes by the civil authority, and the collection of the ministers' support by law, in some parishes having a qualified voice in the choice of their pastor, and in others possessing no right of choice worth naming. In Carolina, all interference of law was to divide the county into parishes for the establishment of the English National Church, to which these emigrants were greatly averse. After the revolutionary war,

necessity led the Scotch to voluntary efforts for the support of their ministers, and these efforts were attended with success; and their descendants enjoy gospel privileges in as high a degree as any section of the southern and western States. The Scotch-Irish had been more accustomed to these efforts in Ireland, being left to provide for their own ministers by voluntary gifts, after they had paid what the law required for the national clergy. They were more active in Carolina, before the Revolution, than the Scotch; after that event, the efforts of both are worthy of high commendation.

CHAPTER XI.

THE POLITICAL OPINIONS OF THE SCOTCH EMIGRANTS.

THE Scotch, never, in the land of their fathers, or in the United States of America, have been inclined to radicalism, or the prostration of all law. In their warmest aspirations for the liberty of choosing their own rulers, or framing, or consenting to the laws, by which they should be governed, they always acknowledged the necessity of law and order; in fact, they never asked for anything else. The general run of Scottish history shows the nation to have been in favor of a government of sufficient strength to control its subjects in the exercise of their passions, and defend them from aggression and violence.

They have ever been strenuous that their rulers should govern according to some established law, well known and understood, to which reference should be had in cases of dispute among themselves, or with their rulers; and to the decision of this law, fairly interpreted, there should be no opposition while the law was unrepealed.

They contended that there is of necessity an agreement between the rulers and the people, the one, to govern by these fixed laws, and the other, to obey the directiona given by the constituted authorities.

They ever contended that there is a conscience towards God, paramount to all human control; and for the government of their conscience in all matters of morality and religion, the Bible is the storehouse of information,-acknowledging no Lord of the conscience, but the Son of God, the head of the Church, Jesus Christ; and the Bible as his divine communication for the welfare and guide of mankind.

They have held that tyranny and usurpation may be set aside by force; that, in extreme cases, revolution by force is the natural right of man; not a revolution to throw down authority, and give license to passion, but a revolution to first principles, and to the unalienable rights of man.

On these principles, they formed their various Covenants. The first made in 1557, Dec. 3d, and the second on 31st of May, 1559; in both of which the leading men, and many others, bind themselves