Declaration and Address Thomas Campbell

Terms of communion (acceptance) but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Testament Church; either in express terms or by approved precedent. This has been the goal throughout history and is still the goal of the American Restoration Movement promoted by Thomas Campbell and many others.

While Thomas Campbell is dismissed as more disciple of John Locke than Jesus Christ by those who don't know either, it is true that Campbell was influenced by many writers who summoned the courage to dismiss the clergy and give the Scriptures to the people.

The Necessity of Reforming the Church (1543) Calvin

John Knox defended the need for direct command.

Reasonableness of Christianity John Locke

Letter Concerning Toleration. John Locke

This was not a formula for a new denomination, but like John Locke, A DECLARATION OF CHRISTIAN RIGHTS. Rather than a grab bag for theological usurpation of "prelatal power" it is a call to individuals to free themselves from te clergy as America freed itself from "a king set over us."

We have arranged the text to suit our need to understand the truth and parse it out so that others are not led into believing the divisive and sectarian uses made of this great work. We will also link it to other documents as time permits.

Centennial Introduction

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1908

Thomas Campbell, the author of this pamphlet, did not come suddenly or unnaturally to the place that must be allowed him in the history of the nineteenth century; nor was it a painless process. He was born in county Down, Ireland, February 1st, 1763, of Scotch ancestry of course. Though his father had renounced Romanism for the Church of England he long forbade his eldest son to become a minister of the Anti-Burgher Seceder Presbyterians. His training included complete courses in Glasgow University and Divinity Hall. After his probation he was nine years minister at Ahorey.

More and more his heart cried out against divisions in the family of God. In 1804 at the Synod in Belfast and in 1805 at the joint meeting in Lurgan he led the movement for uniting the two bodies of Seceders. In 1806 he was sent to the General Synod in Glasgow to plead the same cause. The reunion was effected in 1820.

In 1807 he removed to America and began preaching at once in Western Pennsylvania, then a sparsely settled region of the frontier. It is impossible for those living in these happier times to realize the bitterness of the sectarian strife which he found, or the spiritual destitution, moral decay and infidel arrogance that had grown out of this fresh crucifixion of the Christ.

The vigor, originality, scripturalness and brotherliness of his preaching drew many hearers. New friends constantly vied with the steadfast affection of those who had known him in Ireland. Suddenly, to his amazement, the Presbytery of Chartiers censured him for admitting other Presbyterians than Seceders to a communion service held for scattered families on the Allegheny River above Pittsburgh. On appeal the Synod removed the censure but charged him to beware of further offense. Under persistent persecution he withdrew from the Synod's jurisdiction and continued to preach independently until the events herein set forth.

He brought to the supreme task of his life--the writing of this document--incorruptible faith, unconquerable hope and inexhaustible love; the fulness of learning, the poise of reflection and the ripeness of experience. With entire and unconscious effacement of self he sought the glory of Christ and the happiness of mankind.

In the United States, Canada, England, Australasia, and the various mission fields there are in 1908 a million and a third persons organized into independent churches of Christ pursuant, in the main, to the call of this address. Their missionary offerings last year amounted to over a million dollars. Five thousand preachers are in active service and a thousand young men are in schools and colleges preparing for the ministry. A four years' Centennial Campaign for betterment in all phases of individual, local and general Christian life and service is being waged. It will culminate in a great convention at Pittsburgh in 1909.

Though Barton W. Stone and others had taken the same position earlier, and though a score of years elapsed before the amalgamation of these movements and their separation from former alliances, September 7, 1809, is universally -accepted as bearing the same relation to the people now known as Disciples of Christ, Christians or Churches of Christ, that July 4, 1776, holds to the United States of America.

Thomas Campbell not only discovered the necessity and the basis of Christian union but he possessed the spirit of it. In the conviction that he was only a hundred years ahead of his age his message is sent forth anew. May He who is the Truth again add His blessing.

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AT a meeting held at Buffaloe, August 17,1809, consisting of persons of different religious denominations; most of them in an unsettled state as to a fixed gospel ministry; it was unanimously agreed, upon the considerations, and for the purposes herein after declared, to form themselves into a religious association, titled as above-- which they accordingly did, and appointed twenty- one of their number to meet and confer together; and, with the assistance of Mr. Thomas Campbell, minister of the gospel, to determine upon the proper means to carry into effect the important ends of their association: the result of which conference was the following declaration and address, agreed upon and ordered to be printed at the expence and for the benefit of the society. September 7, 1809. [2]

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ DECLARATION, &cc. ~~~~~~~~

FROM the series of events which have taken place in the Churches for many years past, especially in this Western country, as well as from what we know in general of the present state of things in the Christian world, we are persuaded

that it is high time for us not only to think, but also to act, for ourselves; to see with our own eyes,
and to take all our measures directly and immediately from the Divine standard;

to this alone we feel ourselves Divinely bound to be conformed, as by this alone we must be judged. We are also persuaded that as no man can be judged for his brother, so no man can judge for his brother;

every man must be allowed to judge for himself, as every man must bear his own judgment--must give account of himself to God.

We are also of opinion that as the Divine word is equally binding upon all, so all lie under an equal obligation to be bound by it, and it alone; and not by any human interpretation of it;

and that, therefore, no man has a right to judge his brother,
except in so far as he manifestly violates the express letter of the law.

That every such judgment is an express violation of the law of Christ, a daring usurpation of his throne, and a gross intrusion upon the rights and liberties of his subjects.

[This is not Campbell's basis of fellowship in a worshiping body. Later, instrumental music would be added and those who resisted would be charged with sowing discord because they refused to conform. Non instrumentalist were denied the right to hold and express their views held from the first century. Therefore, to pass jusgment on non-instrumentalists when there is no law against speaking or teaching rather than "making music" the musical innovators judge their brethren and generally confiscated their property.]

We are, therefore, of opinion that we should beware of such things; that we should keep at the utmost distance from everything of this nature; and that, knowing the judgment of God against them that commit such things,

we should neither do the same ourselves,

nor take pleasure in them that do them.

Moreover, being well aware, from sad experience, of the heinous nature and pernicious tendency of religious controversy among Christians;

tired and sick of the bitter jarrings and janglings of a party spirit, we would desire to be at rest;
and, were it possible, we would also desire to adopt and recommend such measures as would give rest to our brethren throughout all the Churches: as would restore unity, peace, and purity to the whole Church of God.

This desirable rest, however, we utterly despair either to find for ourselves, or to be able to recommend to our brethren,

by continuing amid the diversity and rancor of party contentions, the veering uncertainty and clashings of human opinions:

nor, indeed, can we reasonably expect to find it anywhere but in Christ and his simple word, which is the same yesterday, to-day, and forever.

Our desire, therefore, for ourselves and our brethren would be, that,

rejecting human opinions and the [3] inventions of men as of any authority, or as having any place in the Church of God, we might forever cease from further contentions about such things; returning to and holding fast by the original standard;

taking the Divine word alone for our rule;

the Holy Spirit for our teacher and guide, to lead us into all truth;

and Christ alone, as exhibited in the word, for our salvation;

that, by so doing, we may be at peace among ourselves, follow peace with all men, and holiness, without which no man shall see the Lord.

[Thomas Campbell noted elsewhere that: "I am not to be understood as objecting to the detection and exposure of a false and unscriptural experience, which, from your words, appears to be the thing intended; for, in your foot note, page 141, you assert, that we are taught, that

"since those gifts have ceased, the Holy Spirit now operates upon the minds of men only by the word;" and at the close of said note, you further assert, that "we are positive of one point,"

namely, "that the scriptures teach us not the doctrine of physical operations of the Divine Spirit in order to faith."]

[This a far removal from the Calvinistic notion that because everyone is predestinated to either heaven or hell, each person must remain quit awaiting not only salvation but faith itself as a gift. That is, the Holy Spirit will validate one's salvation by giving them faith as a direct operation. Campbell knew that from Romans 10 that faith comes from hearing the Word]

Posted: Jan. 19 2006,10:50 QUOTE

Quote (rosebud @ Jan. 19 2006,9:39)

Thomas Campbell invisioned a community meeting where church was "A school of Christ" and worship was "reading and musing" the Word of God--alone. This was the meaning of Campbell's Declaration and Address: those discussing the meaning of it defined "church" rosebud, you have an intersting interpretation of the "Declaration and Address." In the "Declaration, Etc." Thomas Campbell writes:

I. That we form ourselves into a religious association under the denomination of the Christian Association of Washington, for the sole purpose of promoting simple evangelical Christianity, free from all mixture of human opinions and inventions of men.

Commenting upon his father's document in his Memoirs of Elder Thomas Campbell, Alexander wrote: 

This "Declaration and Address" was not the constitution of any Church existing then or now, but a "Declaration" of a purpose to institute a society of "Voluntary Adbvocates for Church Reformation." Its sole purpose was to promote "simple evangelical Christianity" . . . (p. 25) Impressed with these sentiments, we have resolved as follows:

I. That we form ourselves into a religious association under the denomination of the Christian Association of Washington, for the sole purpose of promoting simple evangelical Christianity, free from all mixture of human opinions and inventions of men.

II. That each member, according to ability, cheerfully and liberally subscribe a certain specified sum, to be paid half yearly, for the purpose of raising a fund to support a pure Gospel ministry, that shall reduce to practice that whole form of doctrine, worship, discipline, and government, expressly revealed and enjoined in the word of God. And, also, for supplying the poor with the holy Scriptures.

III. That this Society consider it a duty, and shall use all proper means in its power, to encourage the formation of similar associations; and shall for this purpose hold itself in readiness, upon application, to correspond with, and render all possible assistance to, such as may desire to associate for the same desirable and important purposes.

It seems to me that you have answered a question and implied that CHURCH OF CHRIST is not faithful to the HERITAGE. Why not ask why John Calvin and John Smyth called it THE CHURCH OF CHRIST? Luther said "don't call yourself Lutherans" so why do they call themselves Lutherans? Why not put the name of the OWNER back?

The Church of Christ is claimed to be a DIVISIVE NAME but it was the view HELD EN TOTO until people added OTHER NAMES. Therefore, by the definition of heresy and sectarianism, it was ADDED new names which caused the problem

Thomas Campbell didn't have the remotest intention of founding ANOTHER CHURCH. His purpose was to establish church as A SCHOOL OF THE BIBLE. The ekklesia is NOT a church. He intended that worship be reading and musing the Word of God. He knew that Jesus didn't found another pagan worship center. He knew what Paul directly commanded which EXCLUDED all that was going on an all of the denominations. People could band together to send to evangelists but he MEANT that they would go out making disciples and setting up SCOOLS OF THE BIBLE.

IV. That this Society by no means considers itself a Church,

nor does at all assume to itself the powers peculiar to such a society;
nor do the members, as such, consider themselves as standing connected in that relation;
nor as at all associated for the peculiar purposes of Church association;

but merely as voluntary advocates for Church reformation; and, as possessing the powers common to all individuals, who may please to associate in a peaceable and orderly manner, for any lawful purpose, namely, the disposal of their time, counsel, and property, as they may see cause.

Note: If this cannot describe a denominational structure, it does describe the local congregation. If freedom of individual decision about time, counsel and property cannot be taken away by a large group, it cannot be taken away by a local group.

V. That this Society, formed for the sole purpose of promoting simple evangelical Christianity, shall, to the utmost of its power, countenance and support such ministers, and such only, as exhibit a manifest conformity to the original standard in conversation and doctrine, in zeal and diligence;

only such as reduce to practice that simple original form of Christianity,
expressly EXHIBITED upon the sacred page;

without attempting to inculcate anything of human authority, of private opinion, or inventions of men, as having any place in the constitution, faith, or worship, of the Christian Church, or anything as matter of Christian faith or duty,

for which there can not be expressly produced a "Thus saith the Lord, either in express terms, or by approved precedent.

He undoubtedly learned that from John Calvin and ALL of history's scholarship.

[This is linked to Locke below]

Commands, Examples and Inference
Milton Jones Views on Authority

VI. That a Standing Committee of twenty-one members of unexceptionable moral character, inclusive of the secretary [4] and treasurer, be chosen annually to superintend the interests, and transact the business of the Society. And that said Committee be invested with full powers to act and do, in the name and behalf of their constituents, whatever the Society had previously determined, for the purpose of carrying into effect the entire object of its institution, and that in case of any emergency, unprovided for in the existing determinations of the Society, said Committee be empowered to call a special meeting for that purpose.

VII. That this Society meet at least twice a year, viz.: on the first Thursday of May, and of November, and that the collectors appointed to receive the half-yearly quotas of the promised subscriptions, be in readiness, at or before each meeting, to make their returns to the treasurer, that he may be able to report upon the state of the funds. The next meeting to be held at Washington on the first Thursday of November next.

VIII. That each meeting of the Society be opened with a sermon, the constitution and address read, and a collection lifted for the benefit of the Society; and that all communications of a public nature be laid before the Society at its half-yearly meetings.

IX. That this Society, relying upon the all-sufficiency of the Church's Head; and, through his grace, looking with an eye of confidence to the generous liberality of the sincere friends of genuine Christianity; holds itself engaged to afford a competent support to such ministers as the Lord may graciously dispose to assist, at the request, and by invitation of the Society, in promoting a pure evangelical reformation, by the simple preaching of the everlasting Gospel, and the administration of its ordinances in an exact conformity to the Divine standard as aforesaid; and that, therefore, whatever the friends of the institution shall please to contribute toward the support of ministers in connection with this Society, who may be sent forth to preach at considerable distances, the same shall be gratefully received and acknowledged as a donation to its funds. [5]

ADDRESS, &c.

Dearly Beloved Brethren

THAT it is the grand design and native tendency, of our holy religion, to reconcile and unite men to God, and to each other, in truth and love, to the glory of God, and their own present and eternal good, will not, we presume, be denied, by any of the genuine subjects of Christianity. The nativity of its Divine Author was announced from heaven, by an host of angels, with high acclamations of "Glory to God in the highest, and, on earth, peace and good-will toward men."

The whole tenor of that Divine book which contains its institutes, in all its gracious declarations, precepts, ordinances, and holy examples, most expressively and powerfully inculcates this.

In so far, then, as this holy unity and unanimity in faith and love is attained, just in the same degree is the glory of God and the happiness of men promoted and secured. Impressed with those sentiments, and, at the same time, grievously affected with those sad divisions which have so awfully interfered with the benign and gracious intention of our holy religion,

by exciting its professed subjects to bite and devour one another; we can not suppose ourselves justifiable in withholding the mite of our sincere and humble endeavours, to heal and remove them.

What awful and distressing effects have those sad divisions produced! what aversions, what reproaches, what backbitings, what evil surmisings, what angry contentions, what enmities, what excommunications, and even persecution! ! ! And, indeed, this must, in some measure, continue to be the case so long as those schisms exist; for, saith the apostle, where envying and strife is, there is confusion and every evil work. What dreary effects of those accursed divisions are to be seen, even in this highly favored country, where the sword of the civil magistrate has not as yet learned to serve at the altar.

Have we not seen congregations broken to pieces, neighborhoods of professing Christians first thrown into confusion by party contentions, and, in the end, entirely deprived of Gospel ordinances;

while, in the mean time, large settlements and tracts of country remain to this day entirely destitute of a Gospel ministry, many of them in little better than a state of heathenism,

the Churches being either so weakened with divisions that they can not send them ministers, or the people so divided among themselves that they will not receive them.

Several, at the same time, who live at the door of a preached Gospel, dare not in conscience go to hear it, and, of course, enjoy little more [6] advantage, in that respect, than if living in the midst of heathens.

How seldom do many in those circumstances enjoy the dispensations of the Lord's Supper, that great ordinance of unity and love. How sadly, also, does this broken and confused state of things interfere with that spiritual intercourse among Christians, one with another, which is so essential to their edification and comfort, in the midst of a present evil world; so divided in sentiment, and, of course, living at such distances,

that but few of the same opinion, or party, can conveniently and frequently assemble for religious purposes, or enjoy a due frequency of ministerial attentions.

And even where things are in a better state with respect to settled Churches, how is the tone of discipline relaxed under the influence of a party spirit; many being afraid to exercise it with due strictness, lest their people should leave them, and, under the cloak of some specious pretense, find refuge in the bosom of another party; while, lamentable to be told,

so corrupted is the Church with those accursed divisions, that there are but few so base as not to find admission into some professing party or other.

Thus, in a great measure, is that Scriptural purity of communion banished from the Church of God, upon the due preservation of which much of her comfort, glory, and usefulness depends. To complete the dread result of our woful divisions, one evil yet remains, of a very awful nature: the Divine displeasure justly provoked with this sad perversion of the Gospel of peace, the Lord withholds his gracious influential presence from his ordinances, and not unfrequently gives up the contentious authors and abettors of religious discord to fall into grievous scandals, or visits them with judgments, as he did the house of Eli. Thus, while professing Christians bite and devour one another, they are consumed one of another, or fall a prey to the righteous judgments of God;

meantime, the truly religious of all parties are grieved, the weak stumbled, the graceless and profane hardened, the mouths of infidels opened to blaspheme religion, and thus the only thing under heaven divinely efficacious to promote and secure the present spiritual and eternal good of man, even the Gospel of the blessed Jesus, is reduced to contempt, while multitudes, deprived of a Gospel ministry, as has been observed, fall an easy prey to seducers, and so become the dupes of almost unheard-of delusions.

Are not such the visible effects of our sad divisions, even in this otherwise happy country. Say, dear brethren, are not these things so? Is it not then your incumbent duty to endeavor, by all Scriptural means, to have those evils remedied. Who will say that it is not?

And does it not peculiarly belong to you, who occupy the place of Gospel ministers, to be leaders in this laudable undertaking? Much depends upon your hearty concurrence and zealous endeavors. The favorable opportunity which Divine Providence has put into your hands, in this happy country, for the accomplishment of so great a good, is, in itself, a consideration of no small encouragement.

A country happily exempted from the baneful influence of a civil establishment of any peculiar form of [7] Christianity; from under the direct influence of the antichristian hierarchy; and, at the same time, from any formal connection with the devoted nations that have given their strength and power unto the beast; in which, of course, no adequate reformation can be accomplished, until the word of God be fulfilled, and the vials of his wrath poured out upon them.

Happy exemption, indeed, from being the object of such awful judgments. Still more happy will it be for us if we duly esteem and improve those great advantages, for the high and valuable ends for which they are manifestly given, and sure where much is given, much also will be required. Can the Lord expect, or require, anything less from a people in such unhampered circumstances--from a people so liberally furnished with all means and mercies, than a thorough reformation in all things, civil and religious, according to his word? Why should we suppose it?

And would not such an improvement of our precious privileges be equally conducive to the glory of God, and our own present and everlasting good? The auspicious phenomena of the times furnish collateral arguments of a very encouraging nature, that our dutiful and pious endeavors shall not be in vain in the Lord. Is it not the day of the Lord's vengeance upon the antichristian world--the year of recompenses for the controversy of Zion? Surely, then, the time to favor her is come; even the set time. And is it not said that Zion shall be built in troublous times?

Have not greater efforts been made, and more done, for the promulgation of the Gospel among the nations, since the commencement of the French revolution, than had been for many centuries prior to that event?

And have not the Churches, both in Europe and America, since that period, discovered a more than usual concern for the removal of contentions, for the healing of divisions, for the restoration of a Christian and brotherly intercourse one with another, and for the promotion of each other's spiritual good, as the printed documents upon those subjects amply testify?

Should we not, then, be excited by these considerations to concur with all our might, to help forward this good work; that what yet remains to be done, may be fully accomplished. And what though the well-meant endeavors after union have not, in some instances, entirely succeeded to the wish of all parties, should this dissuade us from the attempt!

Indeed, should Christians cease to contend earnestly for the sacred articles of faith and duty once delivered to the saints, on account of the opposition and scanty success which, in many instances, attend their faithful and honest endeavors; the Divine cause of truth and righteousness might have long ago been relinquished.

And is there anything more formidable in the Goliah schism, than in many other evils which Christians have to combat? Or, has the Captain of Salvation sounded a desist from pursuing, or proclaimed a truce with this deadly enemy that is sheathing its sword in the very bowels of his Church,

rending and mangling his mystical body into pieces? Has he said to his servants, Let it alone? If not, where is the warrant for a cessation of endeavors to have [8] it removed?

On the other hand, are we not the better instructed by sage experience, how to proceed in this business, having before our eyes the inadvertencies and mistakes of others, which have hitherto, in many instances, prevented the desired success? Thus taught by experience, and happily furnished with the accumulated instructions of those that have gone before us, earnestly laboring in this good cause, let us take unto ourselves the whole armor of God, and, having our feet shod with the preparation of the Gospel of peace, let us stand fast by this important duty with all perseverance. Let none that love the peace of Zion be discouraged, much less offended, because that an object of such magnitude does not, in the first instance, come forth recommended by the express suffrage of the mighty or the many. This consideration, if duly weighed, will neither give offense, nor yield discouragement to any one that considers the nature of the thing in question in connection with what has been already suggested.

Is it not a matter of universal right, a duty equally belonging to every citizen of Zion, to seek her good? In this respect, no one can claim a preference above his fellows, as to any peculiar, much less exclusive obligation. And, as for authority, it can have no place in this business; for, surely, none can suppose themselves invested with a Divine right, as to anything peculiarly belonging to them, to call the attention of their brethren to this dutiful and important undertaking.

For our part, we entertain no such arrogant presumption; nor are we inclined to impute the thought to any of our brethren, that this good work should be let alone till such time as they may think proper to come forward and sanction the attempt, by their invitation and example. It is an open field, an extensive work, to which all are equally welcome, equally invited.

Should we speak of competency, viewing the greatness of the object, and the manifold difficulties which lie in the way of its accomplishment; we would readily exclaim, with the apostle, Who is sufficient for these things? But, upon recollecting ourselves, neither would we be discouraged; persuaded with him, that, as the work in which we are engaged, so, likewise, our sufficiency is of God. But, after all, both the mighty and the many are with us. The Lord himself, and all that are truly his people, are declaredly on our side. The prayers of all the Churches, nay, the prayers of Christ himself, (John xvii: 20, 23,) and of all that have ascended to his heavenly kingdom, are with us. The blessing out of Zion is pronounced upon our undertaking. "Pray for the peace of Jerusalem; they shall prosper that love thee." With such encouragements as these, what should deter us from the heavenly enterprise, or render hopeless the attempt of accomplishing, in due time, an entire union of all the Churches in faith and practice, according to the word of God? Not that we judge ourselves competent to effect such a thing; we utterly disclaim the thought; but we judge it our bounden duty to make the attempt, [9] by using all due means in our power to promote it; and also, that we have sufficient reason to rest assured that our humble and well-meant endeavors shall not be in vain in the Lord.

The cause that we advocate is not our own peculiar cause, nor the cause of any party, considered as such; it is a common cause, the cause of Christ and our brethren of all denominations. All that we presume, then, is to do what we humbly conceive to be our duty, in connection with our brethren; to each of whom it equally belongs, as to us, to exert himself for this blessed purpose.

And as we have no just reason to doubt the concurrence of our brethren to accomplish an object so desirable in itself, and fraught with such happy consequences, so neither can we look forward to that happy event which will forever put an end to our hapless divisions,

and restore to the Church its primitive unity, purity, and prosperity, but in the pleasing prospect of their hearty and dutiful concurrence.

Dearly beloved brethren, why should we deem it a thing incredible that the Church of Christ, in this highly favored country, should resume that original unity, peace, and purity which belongs to its constitution, and constitutes its glory? Or, is there anything that can be justly deemed necessary for this desirable purpose, both to conform to the model

and adopt the practice of the primitive Church, expressly exhibited in the New Testament?

Whatever alterations [Changes to the existing practices] this might produce in any or in all of the Churches, should, we think, neither be deemed inadmissible nor ineligible. Surely such alteration would be every way for the better, and not for the worse,

unless we should suppose the divinely-inspired rule to be faulty, or defective.

Were we, then, in our Church constitution and managements, to exhibit a complete conformity to the apostolic Church, would we not be, in that respect, as perfect as Christ intended we should be? And should not this suffice us?

It is, to us, a pleasing consideration that all the Churches of Christ which mutually acknowledge each other as such, are not only agreed in the great doctrines of faith and holiness, but are also materially agreed as to the positive ordinances of Gospel institution;

so that our differences, at most, are about the things in which

the kingdom of God does not consist,

that is, about matters of private opinion or human invention.
What a pity that the kingdom of God should be divided about such things!

Who, then, would not be the first among us to give up human inventions in the worship of God, and to cease from imposing his private opinions upon his brethren, that our breaches might thus be healed?

Who would not willingly conform to the original pattern laid down in the New Testament, for this happy purpose? (John Locke Letter of Toleration)

Our dear brethren of all denominations will please to consider that we have our educational prejudices and particular customs to struggle against as well as they.

But this we do sincerely declare, that there is nothing we have hitherto received as matter of faith or practice which is not expressly taught and enjoined in the word of God,

either in express terms or approved precedent,
that we would not heartily relinquish, that so we might return to the original [10] constitutional unity of the Christian Church; and, in this happy unity, enjoy full communion with all our brethren, in peace and charity.

The like dutiful condescension we candidly expect of all that are seriously impressed with a sense of the duty they owe to God, to each other, and to their perishing brethren of mankind. To this we call, we invite, our brethren of all denominations, by all the sacred motives which we have avouched as the impulsive reasons of our thus addressing them.

You are all, dear brethren, equally included as the objects of our love and esteem. With you all we desire to unite in the bonds of an entire Christian unity--

Christ alone being the head, the center, his word the rule;
an explicit belief of, and manifest conformity to it, in all things--the terms.

More than this, you will not require of us; and less we can not require of you; nor, indeed, can we reasonably suppose any would desire it, for what good purpose would it serve?

We dare neither assume nor propose the trite indefinite distinction between essentials and non-essentials, in matters of revealed truth and duty; firmly persuaded, that, whatever may be their comparative importance, simply considered, the high obligation of the Divine authority revealing, or enjoining them, renders the belief or performance of them absolutely essential to us, in so far as we know them.

And to be ignorant of anything God has revealed, can neither be our duty nor our privilege. We humbly presume, then, dear brethren, you can have no relevant objection to meet us upon this ground. And, we again beseech you, let it be known that it is the invitation of but few; by your accession we shall be many; and whether few, or many, in the first instance, it is all one with respect to the event which must ultimately await the full information and hearty concurrence of all. Besides, whatever is to be done, must begin, some time, somewhere; and no matter where, nor by whom, if the Lord puts his hand to the work, it must surely prosper. And has he not been graciously pleased, upon many signal occasions, to bring to pass the greatest events from very small beginnings, and even by means the most unlikely. Duty then is ours; but events belong to God.

We hope, then, what we urge will neither be deemed an unreasonable nor an unseasonable undertaking. Why should it be thought unseasonable? Can any time be assigned, while things continue as they are, that would prove more favorable for such an attempt, or what could be supposed to make it so? Might it be the approximation of parties to a greater nearness, in point of public profession and similarity of customs?

Or might it be expected from a gradual decline of bigotry?
As to the former, it is a well-known fact, that where the difference is least, the opposition is always managed with a degree of vehemence inversely proportioned to the merits of the cause. (John Locke Letter of Toleration)

With respect to the latter, though we are happy to say, that in some cases and places, and, we hope, universally, bigotry is upon the decline; yet we are not warranted, either [11] by the past or present, to act upon that supposition. We have, as yet, by this means seen no such effect produced; nor indeed could we reasonably expect it; for there will always be multitudes of weak persons in the Church, and these are generally most subject to bigotry; add to this, that while divisions exist, there will always be found interested men who will not fail to support him; nor can we at all suppose that Satan will be idle to improve an advantage so important to the interests of his kingdom.

And, let it be further observed upon the whole, that, in matters of similar importance to our secular interests, we would by no means content ourselves with such kind of reasoning. We might further add, that the attempt here suggested not being of a partial, but of general nature, it can have no just tendency to excite the jealousy, or hurt the feelings of any party.

On the contrary, every effort toward a permanent Scriptural unity among the Churches, upon the solid basis of universally acknowledged and self-evident truths, must have the happiest tendency to enlighten and conciliate, by thus manifesting to each other their mutual charity and zeal for the truth: "Whom I love in the truth," saith the apostle, "and not I only, but also all they that have known the truth; for the truth's sake, which is in us, and shall be with us forever." Indeed, if no such Divine and adequate basis of union can be fairly exhibited, as will meet the approbation of every upright and intelligent Christian, nor such mode of procedure adopted in favor of the weak as will not oppress their consciences, then the accomplishment of this grand object upon principle must be forever impossible. There would, upon this supposition, remain no other way of accomplishing it, but merely by voluntary compromise, and good-natured accommodation. That such a thing, however, will be accomplished, one way or other, will not be questioned by any that allow themselves to believe that the commands and prayers of our Lord Jesus Christ will not utterly prove ineffectual. Whatever way, then, it is to be effected,

whether upon the solid basis of Divinely-revealed truth, or the good-natured principle of Christian forbearance and gracious condescension, is it not equally practicable, equally eligible to us, as ever it can be to any; unless we should suppose ourselves destitute of that Christian temper and discernment which is essentially necessary to qualify us to do the will of our gracious Redeemer,

whose express command to his people is, that there be "no divisions among them; but that they all walk by the same rule, speak the same thing, and be perfectly joined together in the same mind, and in the same judgment?" We believe then it is as practicable as it is eligible. Let us attempt it. "Up, and be doing, and the Lord will be with us."

This is given up as hopeless between two bodies who have invented their own religious practices or brought the world into the church in the belief that certain acts of worship are either essential or will attract the largest audience. However, Paul had the same views as Thomas Campbell. In Romans 14 we see people with an Orphic, vegetarian and highly musical or charismatic background trying to fellowship believers with a Dionysic, meat-eating, wine-drinking, highly charismatic musical background.

Because eating, drinking or playing instruments as the works of human hands had nothing to do with the kingdom or worship, Paul defined a way for them to meet together in Romans Chapter 15.

Are we not all praying for that happy event, when there shall be but one fold, as there is but one chief Shepherd? What! shall we pray for a thing, and not strive to obtain it!! not use the necessary means to have it accomplished!! What said the Lord to Moses upon a piece of conduct somewhat similar? "Why criest [12]thou unto me? Speak unto the children of Israel that they go forward, but lift thou up thy rod, and stretch out thine hand."

Let the ministers of Jesus but embrace this exhortation, put their hand to the work, and encourage the people to go forward upon the firm ground of obvious truth, to unite in the bonds of an entire Christian unity; and who will venture to say that it would not soon be accomplished? "Cast ye up, cast ye up, prepare the way, take up the stumbling-block out of the way of my people," saith your God.

To you, therefore, it peculiarly belongs, as the professed and acknowledged leaders of the people, to go before them in this good work, to remove human opinions and the inventions of men out of the way,

by carefully separating this chaff from the pure wheat of primary and authentic revelation; casting out that assumed authority,

that enacting and decreeing power by which those things have been imposed and established. To the ministerial department, then, do we look with anxiety. Ministers of Jesus, you can neither be ignorant of nor unaffected with the divisions and corruptions of his Church. His dying commands, his last and ardent prayers for the visible unity of his professing people, will not suffer you to be indifferent in this matter.

You will not, you can not, therefore, be silent upon a subject of such vast importance to his personal glory and the happiness of his people--consistently you can not; for silence gives consent.

You will rather lift up your voice like a trumpet to expose the heinous nature and dreadful consequences of those unnatural and antichristian divisions, which have so rent and ruined the Church of God. Thus, in justice to your station and character, honored of the Lord, would we hopefully anticipate your zealous and faithful efforts to heal the breaches of Zion; that God's dear children might dwell together in unity and love; but if otherwise   *   *   *   we forbear to utter it. (See Mal. ii: 1-10.)

O! that ministers and people would but consider that there are no divisions in the grave, nor in that world which lies beyond it! there our divisions must come to an end! we must all unite there! Would to God we could find in our hearts to put an end to our short-lived divisions here; that so we might leave a blessing behind us; even a happy and united Church. What gratification, what utility, in the mean time, can our divisions afford either to ministers or people?

Should they be perpetuated till the day of judgment, would they convert one sinner from the error of his ways, or save a soul from death?

Have they any tendency to hide the multitude of sins that are so dishonorable to God, and hurtful to his people? Do they not rather irritate and produce them?

How innumerable and highly aggravated are the sins they have produced, and are at this day producing, both among professors and profane.

We entreat, we beseech you then, dear brethren, by all those considerations, to concur in this blessed and dutiful attempt. What is the work of all, must be done by all. Such was the work of the tabernacle in the wilderness. Such is the work to which you are called, not by the authority of man, but by Jesus Christ and God the [13] Father, who raised him from the dead. By this authority are you called to raise up the tabernacle of David, that is fallen down among us, and to set it up upon its own base.

Without warrant, a comma is often added as "by Jesus Christ, and God the Father." The original does not make two "gods" here. Thomas cried of Jesus: "MY Lord AND my God."

This you can not do, while you run every man to his own house, and consult only the interests of his own party. Until you associate, consult, and advise together, and in a friendly and Christian manner explore the subject, nothing can be done. We would therefore, with all due deference and submission, call the attention of our brethren to the obvious and important duty of association. Unite with us in the common cause of simple evangelical Christianity; in this glorious cause we are ready to unite with you. United we shall prevail. It is the cause of Christ, and of our brethren throughout all the Churches, of catholic unity, peace, and purity; a cause that must finally prosper in spite of all opposition. Let us unite to promote it. Come forward, then, dear brethren, and help with us.

Do not suffer yourselves to be lulled asleep by that siren song of the slothful and reluctant professor: "The time is not yet come, the time is not come; saith he; the time that the Lord's house should be built."

Believe him not. Do ye not discern the signs of the times? Have not the two witnesses arisen from their state of political death, from under the long proscription of ages? Have they not stood upon their feet, in the presence, and to the consternation and terror of their enemies? Has not their resurrection been accompanied with a great earthquake? Has not the tenth part of the great city been thrown down by it? Has not this event aroused the nations to indignation? Have they not been angry, yea, very angry? Therefore, O Lord, is thy wrath come upon them, and the time of the dead that they should be avenged, and that thou shouldest give reward to thy servants the prophets, and to them that fear thy name, both small and great; and that thou shouldest destroy them that have destroyed the earth. Who among us has not heard the report of these things, of these lightnings and thunderings and voices; of this tremendous earthquake and great hail; of these awful convulsions and revolutions that have dashed and are dashing to pieces the nations, like a potter's vessel? Yea, have not the remote vibrations of this dreadful shock been felt even by us, whom God has graciously placed at so great a distance?

What shall we say to these things? Is it time for us to sit still in our corruptions and divisions, when the Lord, by his word and providence, is so loudly and expressly calling us to repentance and reformation? "Awake, awake; put on thy strength, O Zion, put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come unto thee the uncircumcised and the unclean. Shake thyself from the dust, O Jerusalem; arise, loose thyself from the bands of thy neck, O captive daughter of Zion." Resume that precious, that dear-bought liberty, wherewith Christ has made his people free; a liberty from subjection to any authority but his own, in matters of religion.

Call no man father, no man master on earth; for one is your master, even Christ, and all [14] ye are brethren. Stand fast, therefore, in this precious liberty, and be not entangled again with the yoke of bondage. For the vindication of this precious liberty have we declared ourselves hearty and willing advocates. For this benign and dutiful purpose have we associated, that by so doing we might contribute the mite of our humble endeavors to promote it, and thus invite our brethren to do the same.

As the first-fruits of our efforts for this blessed purpose we respectfully present to their consideration the following propositions, relying upon their charity and candor that they will neither despise nor misconstrue our humble and adventurous attempt. If they should in any measure serve, as a preliminary, to open up the way to a permanent Scriptural unity among the friends and lovers of truth and peace throughout the Churches, we shall greatly rejoice at it.

We by no means pretend to dictate, and could we propose any thing more evident, consistent, and adequate, it should be at their service. Their pious and dutiful attention to an object of such magnitude will induce them to communicate to us their emendations; and thus what is sown in weakness will be raised up in power.

For certainly the collective graces that are conferred upon the Church, if duly united and brought to bear upon any point of commanded duty, would be amply sufficient for the right and successful performance of it.

"For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the discerning of spirits: but the manifestation of the Spirit is given to every man to profit withal. As every man, therefore, hath received the gift, even so minister the same one to another as good stewards of the manifold grace of God." In the face, then, of such instructions, and with such assurances of an all-sufficiency of Divine grace, as the Church has received from her exalted Head, we can neither justly doubt the concurrence of her genuine members; nor yet their ability, when dutifully acting together, to accomplish anything that is necessary for his glory, and their own good; and certainly their visible unity in truth and holiness, in faith and love, is, of all things, the most conducive to both these, if we may credit the dying commands and prayers of our gracious Lord.

In a matter, therefore, of such confessed importance, our Christian brethren, however unhappily distinguished by party names, will not, can not, withhold their helping hand.

We are as heartily willing to be their debtors, as they are indispensably bound to be our benefactors. Come, then, dear brethren, we most humbly beseech you, cause your light to shine upon our weak beginnings, that we may see to work by it. Evince your zeal for the glory of Christ, and the spiritual welfare of your fellow-Christians,

by your hearty and zealous co-operation to promote the unity, purity, and prosperity of his Church.

Let none imagine that the subjoined propositions are at all intended as an overture toward a new creed or standard for the Church, or as in any wise designed to be made a term of communion; -- [15] nothing can be further from our intention.

They are merely designed for opening up the way, that we may come fairly and firmly to original ground upon clear and certain premises, and take up things just as the apostles left them;

that thus disentangled from the accruing embarrassments of intervening ages, we may stand with evidence upon the same ground on which the Church stood at the beginning. Having said so much to solicit attention and prevent mistake, we submit as follows:

PROP. 1. That the Church of Christ upon earth is essentially, intentionally, and constitutionally one; consisting of all those in every place that profess their faith in Christ and obedience to him in all things according to the Scriptures, and that manifest the same by their tempers and conduct, and of none else; as none else can be truly and properly called Christians.

[Whatever their particular beliefs most early protestant groups called themselves the Church of Christ. Locke specifically uses the term to define those groups which are ruled by the Bible]

2. That although the Church of Christ upon earth must necessarily exist in particular and distinct societies, locally separate one from another, yet there ought to be no schisms, no uncharitable divisions among them. They ought to receive each other as Christ Jesus hath also received them, to the glory of God. And for this purpose they ought all to walk by the same rule, to mind and speak the same thing; and to be perfectly joined together in the same mind, and in the same judgment.

3. That in order to this, nothing ought to be inculcated upon Christians as articles of faith; nor required of them as terms of communion, but what is expressly taught and enjoined upon them in the word of God. Nor ought anything to be admitted, as of Divine obligation, in their Church constitution and managements, (John Locke LT)

but what is expressly enjoined by the authority of our Lord Jesus Christ and his apostles upon the New Testament Church; either in express terms or by approved precedent.

[Music as worship has not been required by God's authority. On the contrary, music is the universal Biblical MARK that "we will not listen to your word." Therefore, Thomas Campbell would have opposed music replacing the reading and meditating on the Word as the primary act of worship].

4. That although the Scriptures of the Old and New Testaments are inseparably connected, making together but one perfect and entire revelation of the Divine will, for the edification and salvation of the Church, and therefore in that respect can not be separated;

yet as to what directly and properly belongs to their immediate object, the New Testament is as for the worship, discipline, and government of the New Testament Church, and as perfect a rule for the particular duties of its members,

as the Old Testament was for the worship, discipline, and government of the Old Testament Church, and the particular duties of its members.

"In essentials, unity, in doubtful matters, liberty; in all things charity." - Pope John XXIII, Ad Petri Cathedram and popularly attributed to Augustine

5. That with respect to the commands and ordinances of our Lord Jesus Christ, where the Scriptures are silent as to the express time or manner of performance, if any such there be,

no human authority has power to interfere, in order to supply the supposed deficiency by making laws for the Church; nor can anything more be required of Christians in such cases,

but only that they so observe these commands and ordinances as will evidently answer the declared and obvious end of their institution.

Much less has any [16] human authority power to impose new commands or ordinances upon the Church, which our Lord Jesus Christ has not enjoined. Nothing ought to be received into the faith or worship of the Church, or be made a term of communion among Christians, that is not as old as the New Testament.

6. That although inferences and deductions from Scripture premises, when fairly inferred, may be truly called the doctrine of God's holy word,

yet are they not formally binding upon the consciences of Christians farther than they perceive the connection, and evidently see that they are so; for their faith must not stand in the wisdom of men, but in the power and veracity of God.

Therefore, no such deductions can be made terms of communion,
but do properly belong to the after and progressive edification of the Church. Hence, it is evident that no such deductions or inferential truths ought to have any place in the Church's confession.

7. That although doctrinal exhibitions of the great system of Divine truths, and defensive testimonies in opposition to prevailing errors, be highly expedient, and the more full and explicit they be for those purposes, the better; yet, as these must be in a great measure the effect of human reasoning,

and of course must contain many inferential truths,
they ought not to be made terms of Christian communion;
unless we suppose, what is contrary to fact,

that none have a right to the communion of the Church, but such as possess a very clear and decisive judgment, or are come to a very high degree of doctrinal information; whereas the Church from the beginning did, and ever will, consist of little children and young men, as well as fathers.

8. That as it is not necessary that persons should have a particular knowledge or distinct apprehension of all Divinely-revealed truths in order to entitle them to a place in the Church; neither should they, for this purpose, be required to make a profession more extensive than their knowledge;

but that, on the contrary, their having a due measure of Scriptural self-knowledge respecting their lost and perishing condition by nature and practice, and of the way of salvation through Jesus Christ,

accompanied with a profession of their faith in and obedience to him, in all things, according to his word, is all that is absolutely necessary to qualify them for admission into his Church.

9. That all that are enabled through grace to make such a profession, and to manifest the reality of it in their tempers and conduct, should consider each other as the precious saints of God, should love each other as brethren, children of the same family and Father, temples of the same Spirit, members of the same body, subjects of the same grace, objects of the same Divine love, bought with the same price, and joint-heirs of the same inheritance. Whom God hath thus joined together no man should dare to put asunder.

10. That division among the Christians is a horrid evil, fraught with many evils. It is antichristian, as it destroys the visible unity of the body of Christ; as if he were divided against himself, [17] excluding and excommunicating a part of himself. It is antiscriptural, as being strictly prohibited by his sovereign authority; a direct violation of his express command. It is antinatural,

as it excites Christians to contemn, to hate, and oppose one another, who are bound by the highest and most endearing obligations to love each other as brethren, even as Christ has loved them. In a word, it is productive of confusion and of every evil work.

11. That (in some instances)

a partial neglect of the expressly revealed will of God,
and (in others) an assumed authority for making the approbation of human opinions and human inventions a term of communion, by introducing them into the constitution, faith, or worship of the Church,

are, and have been, the immediate, obvious, and universally-acknowledged causes, of all the corruptions and divisions that ever have taken place in the Church of God.

12. That all that is necessary to the highest state of perfection and purity of the Church upon earth is,

first, that none be received as members but such as having that due measure of Scriptural self-knowledge described above, do

profess their faith in Christ and obedience to him in all things according to the Scriptures;

nor, secondly, that any be retained in her communion longer than they continue to manifest the reality of their profession by their temper and conduct.

Thirdly, that her ministers, duly and Scripturally qualified,

inculcate none other things than those very articles of faith and holiness expressly revealed and enjoined in the word of God.

Lastly, that in all their administrations they keep close by the observance of all Divine ordinances, after the example of the primitive Church, exhibited in the New Testament; without any additions whatsoever of human opinions or inventions of men.

13. Lastly. That if any circumstantials indispensably necessary to the observance of Divine ordinances be not found upon the page of express revelation, such, and such only,

as are absolutely necessary for this purpose should be adopted under the title of human expedients, without any pretense to a more sacred origin,

so that any subsequent alteration or difference in the observance of these things might produce no contention nor division in the Church.

From the nature and construction of these propositions, it will evidently appear, that they are laid in a designed subserviency to the declared end of our association; and are exhibited for the express purpose of performing a duty of previous necessity, a duty loudly called for in existing circumstances at the hand of every one that would desire to promote the interests of Zion; a duty not only enjoined, as has been already observed from Isaiah lvii: 14, but which is also there predicted of the faithful remnant as a thing in which they would voluntarily engage. "He that putteth his trust in me shall possess the land, and shall inherit my holy mountain; and shall say, Cast ye up, cast ye up, prepare the way; take up the stumbling-block out of the way of my people."

To prepare the [18] way for a permanent Scriptural unity among Christians, by calling up to their consideration fundamental truths, directing their attention to first principles,

clearing the way before them by removing the stumbling-blocks--the rubbish of ages, which has been thrown upon it, and fencing it on each side, that in advancing toward the desired object they may not miss the way through mistake or inadvertency, by turning aside to the right hand or to the left, is, at least, the sincere intention of the above propositions.

It remains with our brethren now to say, how far they go toward answering this intention. Do they exhibit truths demonstrably evident in the light of Scripture and right reason, so that to deny any part of them the contrary assertion would be manifestly absurd and inadmissible? Considered as a preliminary for the above purpose, are they adequate, so that if acted upon, they would infallibly lead to the desired issue? If evidently defective in either of these respects, let them be corrected and amended, till they become sufficiently evident, adequate, and unexceptionable. In the mean time let them be examined with rigor, with all the rigor that justice, candor, and charity will admit. If we have mistaken the way, we shall be glad to be set right; but if, in the mean time, we have been happily led to suggest obvious and undeniable truths, which, if adopted and acted upon, would infallibly lead to the desired unity, and secure it when obtained,

we hope it will be no objection that they have not proceeded from a General Council. It is not the voice of the multitude, but the voice of truth, that has power with the conscience; that can produce rational conviction and acceptable obedience.

A conscience that awaits the decision of the multitude, that hangs in suspense for the casting vote of the majority, is a fit subject for the man of sin. This, we are persuaded, is the uniform sentiment of real Christians of every denomination.

Would to God that all professors were such, then should our eyes soon behold the prosperity of Zion; we should soon see Jerusalem a quiet habitation.

Union in truth has been, and ever must be, the desire and prayer of all such; "Union in Truth" is our motto.

The Divine word is our standard; in the Lord's name do we display our banners. Our eyes are upon the promises, "So shall they fear the name of the Lord from the west, and his glory from the rising of the sun." "When the enemy shall come in like a flood the Spirit of the Lord shall lift up a standard against him." Our humble desire is to be his standard-bearers, to fight under his banner, and with his weapons, "which are not carnal, but mighty through God to the pulling down of strongholds;" even all these strongholds of division, those partition walls of separation, which, like the walls of Jericho, have been built up, as it were, to the very heavens, to separate God's people, to divide his flock and so to prevent them from entering into their promised rest, at least in so far as it respects this world. An enemy hath done this, but he shall not finally prevail; "for the meek shall inherit the earth, and shall delight themselves in the abundance of peace." "And the [19] kingdom and dominion, even the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, and they shall possess it forever." But this can not be in their present broken and divided state; "for a kingdom or a house divided against itself can not stand; but cometh to desolation." Now this has been the case with the Church for a long time. However, "the Lord will not cast off his people, neither will he forsake his heritage; but judgment shall return unto righteousness, and all the upright in heart shall follow it." To all such, and such alone, are our expectations directed. Come, then, ye blessed of the Lord, we have your prayers, let us also have your actual assistance. What, shall we pray for a thing and not strive to obtain it!

We call, we invite you again, by every consideration in these premises. You that are near, associate with us; you that are at too great a distance, associate as we have done. Let not the paucity of your number in any given district, prove an insuperable discouragement. Remember Him that has said, "If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven: for where two or three are gathered together in my name, there am I in the midst of them." With such a promise as this, for the attainment of every possible and promised good, there is no room for discouragement. Come on then, "ye that fear the Lord; keep not silence, and give him no rest till he make Jerusalem a joy and a praise in the earth." Put on that noble resolution dictated by the prophet, saying, "For Zion's sake will we not hold our peace, and for Jerusalem's sake we will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth."

Thus impressed, you will find means to associate at such convenient distances, as to meet at least once a month, to beseech the Lord to put an end to our lamentable divisions; to heal and unite his people, that his Church may resume her original constitutional unity and purity, and thus be exalted to the enjoyment of her promised prosperity, that the Jews may be speedily converted, and the fullness of the Gentiles brought in. Thus associated, you will be in a [20] capacity to investigate the evil causes of our sad divisions; to consider and bewail their pernicious effects; and to mourn over them before the Lord--who hath said:

"I will go and return to my place, till they acknowledge their offense and seek my face."

Alas! then, what reasonable prospect can we have of being delivered from those sad calamities, which have so long afflicted the Church of God; while a party spirit, instead of bewailing, is everywhere justifying, the bitter principle of these pernicious evils; by insisting upon the right of rejecting those, however unexceptionable in other respects, who can not see with them in matters of private opinion, of human inference, that are nowhere expressly revealed or enjoined in the word of God. Thus associated, will the friends of peace, the advocates for Christian unity, be in a capacity to connect in larger circles, where several of those smaller societies may meet semi-annually at a convenient center; and thus avail themselves of their combined exertions for promoting the interests of the common cause. We hope that many of the Lord's ministers in all places will volunteer in this service, forasmuch as they know it is his favorite work, the very desire of his soul.

You lovers of Jesus, and beloved of him, however scattered in this cloudy and dark day, you love the truth as it is in Jesus; (if our hearts deceive us not) so do we. You desire union in Christ with all them that love him; so do we. You lament and bewail our sad divisions; so do we. You reject the doctrines and commandments of men, that you may keep the law of Christ; so do we. You believe the alone sufficiency of his word; so do we. You believe that the word itself ought to be our rule, and not any human explication of it; so do we. You believe that no man has a right to judge, to exclude, or reject his professing Christian brother, except in so far as he stands condemned or rejected by the express letter of the law; so do we. You believe that the great fundamental law of unity and love ought not to be violated to make way for exalting human opinions to an equality with express revelation, by making them articles of faith and terms of communion; so do we. You sincere and impartial followers of Jesus, friends of truth and peace, we dare not, we can not think otherwise of you; it would be doing violence to your character; it would be inconsistent with your prayers and profession so to do. We shall therefore have your hearty concurrence. But if any of our dear brethren, from whom we should expect better things, should, through weakness or prejudice, be in anything otherwise minded than we have ventured to suppose, we charitably hope that, in due time, God will reveal even this unto them; only let such neither refuse to come to the light, nor yet, through prejudice, reject it when it shines upon them. Let them rather seriously consider what we have thus most seriously and respectfully submitted to their consideration; weigh every sentiment in the balance of the sanctuary, as in the sight of God, with earnest prayer for, and humble reliance upon, his Spirit, and not in the spirit of self-sufficiency and party zeal; and, in so doing, we rest assured, the consequence will be happy, both for their own and the Church's peace. Let none imagine, that in so saying, we arrogate to ourselves a degree of intelligence superior to our brethren; much less superior to mistake. So far from this, our confidence is entirely founded upon the express Scripture and matter-of-fact evidence of the things referred to; which may, nevertheless, through inattention or prejudice, fail to produce their proper effect, as has been the case with respect to some of the most evident truths, in a thousand instances. But charity thinketh no evil; and we are far from surmising, though we must speak.

To warn, even against possible evils, is certainly no breach of charity, as to be confident of the certainty of some things is no just argument of presumption. We by no means claim the approbation of [21] our brethren as to anything we have suggested for promoting the sacred cause of Christian unity, further than it carries its own evidence along with it; but we humbly claim a fair investigation of the subject, and solicit the assistance of our brethren for carrying into effect what we have thus weakly attempted. It is our consolation, in the mean time, that the desired event, as certain as it will be happy and glorious, admits of no dispute, however we may hesitate or differ about the proper means of promoting it. All we shall venture to say as to this is, that we trust we have taken the proper ground; at least, if we have not, we despair of finding it elsewhere.

For, if holding fast in profession and practice
whatever is expressly revealed and enjoined in the Divine standard does not,
under the promised influence of the Divine Spirit, prove an adequate basis for promoting and maintaining unity, peace, and purity, we utterly despair of attaining those invaluable privileges, by adopting the standard of any party.

To advocate the cause of unity, while espousing the interests of a party, would appear as absurd as for this country to take part with either of the belligerents in the present awful struggle, which has convulsed and is convulsing the nations, in order to maintain her neutrality and secure her peace. Nay, it would be adopting the very means by which the bewildered Church has, for hundreds of years past, been rending and dividing herself into factions, for Christ's sake, and for the truth's sake; though the first and foundation truth of our Christianity is union with him, and the very next to it in order, union with each other in him--"that we receive each other, as Christ has also received us, to the glory of God." "For this is his commandment: That we believe in his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him; and hereby we know that he dwelleth in us, by the Spirit which he hath given us," even the spirit of faith, and of love, and of a sound mind. And surely this should suffice us. But how to love and receive our brother, as we believe and hope Christ has received both him and us, and yet refuse to hold communion with him, is, we confess, a mystery too deep for us. If this be the way that Christ hath received us, then woe is unto us. We do not here intend a professed brother transgressing the express letter of the law, and refusing to be reclaimed. Whatever may be our charity in such a case, we have not sufficient evidence that Christ has received him, or that he has received Christ as his teacher and Lord. To adopt means, then, apparently subversive of the very end proposed, means which the experience of ages has evinced successful only in overthrowing the visible interests of Christianity, in counteracting, as far as possible, the declared intention, the express command of its Divine author, would appear in no wise a prudent measure for removing and preventing those evils. To maintain unity and purity has always been the plausible pretense of the compilers and abettors of human systems, and we believe, in many instances, their sincere intention: [22] but have they at all answered the end? Confessedly, demonstrably, they have not; no, not even in the several parties which have most strictly adopted them; much less to the catholic professing body. Instead of her catholic constitutional unity and purity, what does the Church present us with, at this day, but a catalogue of sects and sectarian systems--each binding its respective party, by the most sacred and solemn engagements, to continue as it is to the end of the world; at least, this is confessedly the case with many of them. What a sorry substitute these for Christian unity and love! On the other hand, what a mercy is it that no human obligation that man can come under is valid against the truth. When the Lord the healer descends upon his people, to give them a discovery of the nature and tendency of those artificial bonds wherewith they have suffered themselves to be bound in their dark and sleepy condition, they will no more be able to hold them in a state of sectarian bondage than the withes and cords with which the Philistines bound Samson were able to retain him their prisoner, or than the bonds of Antichrist were to hold in captivity the fathers of the Reformation. May the Lord soon open the eyes of his people to see things in their true light, and excite them to come up out of their wilderness condition, out of this Babel of confusion, leaning upon their Beloved, and embracing each other in him, holding fast the unity of the spirit in the bond of peace. This gracious unity and unanimity in Jesus would afford the best external evidence of their union with him, and of their conjoint interest in the Father's love. "By this shall all men know that you are my disciples," says he, "if you have love one to another." And "This is my commandment, That you love one another as I have loved you; that you also love one another." And again, "Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are;" even "all that shall believe in me; that they all may be one; as thou, Father, art in me and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them as thou hast loved me." May the Lord hasten it in his time. Farewell.

Peace be with all them that love our Lord Jesus Christ in sincerity. Amen.

THOMAS CAMPBELL, Secretary.

THOMAS ACHESON. Treasurer. [23]

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APPENDIX. ~~~~~~~~~~

To prevent mistakes, we beg leave to subjoin the following explanations. As to what we have done, our reasons for so doing, and the grand object we would desire to see accomplished, all these, we presume, are sufficiently declared in the foregoing pages. As to what we intend to do in our associate capacity, and the ground we have taken in that capacity, though expressly and definitely declared, yet these, perhaps, might be liable to some misconstruction. First, then, we beg leave to assure our brethren that we have no intention to interfere, either directly or indirectly, with the peace and order of the settled Churches, by directing any ministerial assistance with which the Lord may please to favor us, to make inroads upon such; or by endeavoring to erect Churches out of Churches, to distract and divide congreg