.C19 
 
Declaration 
 and 
 
 Address 
 
 Thomas Campbell 
 
 CENTENNIAL 
 EDITION 
 
NOTE 
 
 This copy is one of a few that were printed 
 before the press was stopped to correct the fol- 
 lowing mistakes, as well as some obvious typo- 
 graphical errors. 
 
 Page 6 line I 1 from top for unit read unity. 
 
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 bottom tor spiritual read scriptural 
 
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 greatest read greatness 
 
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 bottom for them ( 2nd) read thou 
 
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 idol read idle 
 
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 that " what 
 
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 top for where " were 
 
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 top for counterbalance read counterbalanced 
 
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 what read that 
 
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 from " for 
 
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 there " their 
 
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 bottom for 1 8 read 1 6 
 
Digitized by the Internet Arcliive 
 in 2014 
 
 https://arcliive.org/details/declarationaddreOOcamp 
 
Centenntdf (Sbitton 
 
 CenfenntAf QBureau 
 
 m 
 
This edition follows the original, 
 page for page, line for line, letter^for 
 letter. Even the type face dupli- 
 cates that of a hundred years ago 
 with remarkable exactnecs. 
 
 1908 
 
 Record Publishing Company 
 coraopolis pa. 
 
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 1 804 at the Synod in Belfast and in 1 805 at the joint 
 meeting in Lurgan he led the movement for uniting the two bodies 
 of Seceders. In 1 806 he was sent to the General Synod in Glas- 
 gow to plead the same cause. The reunion wais effected in 1 820. 
 
 In 1 80 7 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 conununion 
 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 
 iove; the fulness of leeuming, 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 mankbd. 
 
In the United States, Canada, England, Australasia, and thae 
 various mission fields there are in 1 908 a million and a third persons 
 organized into independent churches of Christ pursuant, in the mainri 
 to the call of this address. Their missionary offerings last yeasr 
 amounted to over a million dollars. Five thousand preachers are im 
 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 lifer 
 and service is being w^aged. It will culminate in a great conventiocs 
 at Pittsburgh in 1 909. 
 
 Though Barton W. Stone and others had taken the same posi- 
 tion earlier, and though a score of years elapsed before the amalgama- 
 tion of these movements and their separation from former alliances^ 
 September 7, 1 809, is universally accepted as bearing the same- 
 relation to the people now knov^Ti as Disciples of Christ,, 
 Christians or Churches of Christ, that July 4, 1 776, 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 addi 
 His blessing. 
 
DECLARATION 
 
 AND 
 
 ADDRESS 
 
 OF THE 
 
 CHRISTIAN ASSOCIATION 
 
 OF 
 
 WASHINGTON. 
 
 WASHINGTON, (Pa.) 
 
 Printed by BROWN SAMPLE, 
 
 AT THE OFFICE OF "THE REPORTER.** 
 I 809. 
 
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 pur- 
 poses herein after declared, to form themselves 
 into a religious association, designated 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 Camp- 
 bell, 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. 
 
DECLARATION, &c. 
 
 JH ROM 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 immedi- 
 ately from the Divine Standard : to this alone we feel ourselves 
 divinely bound to be conformed ; as by this alone we must be judg- 
 ed. We are also persuaded that as no man can be judged for his 
 brother, so no man can judge for his brother : but that every man 
 must be allowed to judge for himself, as every man must bear his 
 own judgment ; — must give an 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 interpetation of it and that therefore no 
 man has a right to judge his brother, except in so far as he mani- 
 festly 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. We are therefore of opinion that we 
 should beware of such things ; that we should keep at the utmost 
 distance from every thing of this nature ; and, that knowing the 
 judgment of God against them that commit such things ; we should 
 neither do the same ourselves, nor have pleasure in them that do 
 them. Moreover, being well aware from sad experience, of they 
 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 possi- 
 ble, 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 amidst the diversity and rancour of party contensions, 
 the veering uncertainty and clashings of human opinions : nor 
 indeed, can we reasonably expect to find it any where, but in 
 Christ and his simple word ; which is the same yesterday, and to- 
 day, and forever. Our desire, therefore, for ourselves and our 
 brethren would be, that rejecting haman opinions and the inven- 
 
4 
 
 tions of men, as of any authorijy, or as having any place in the 
 church of God, we might forever cease from farther 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. — 
 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 associ- 
 ations; and shall for this purpose hold itself Ln readiness, upon 
 application, to correspond with, and render all possible assistance 
 to, such as may desire to associate for the same desirable and im- 
 portant purposes. 
 
 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 con- 
 nected in that relation; nor as at all associated for the peculiar 
 purposes of church association; — but merely as voluntary advo- 
 cates for church reformation; and, as possessing the powers com- 
 mon to all individuals, who may please to associate in a peaceable 
 and orderly manner, for any lawful purpose: namely, the diposal 
 of their time, counsel and property, as they may see cause. 
 
 >/ 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 Ln 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 hu- 
 man authority, of private opinion, or inventions of men, as having 
 any place in the constitution, faith, or worship, of the christian 
 church — or, any thing, 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. 
 
 VI. That a standing committee of twenty-one members of unex- 
 ceptionable moral character, inclusive of the sectetary and treasu- 
 
5 
 
 jTcr, be chosen annually to superintend the interests, and transact 
 tthc business, of the society. And that said committee be invested 
 with full powers to act and do, in the name and behalf of their 
 constituens, whatever the society had previously determined, for 
 tthe purpote of carrying into effect the entire object of its institu- 
 ttion — and that in case of any emergency, unprovided for in the 
 orxisting determinations of the society, said committee be empow- 
 ered to call a pro re nota 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 ap- 
 pointed to receive the half-yearly quotas of the promised subscrip- 
 jtions, be in readiness, at or before each meeting, to make their re- 
 nurns to the treasurer, that he may be able to report upon the state 
 <of the funds. Tne 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, 
 tthe constitution and address read, and a collection lifted for the 
 Ibenefit of the society — and that all communications of a public 
 mature 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 
 tconfidence to the generous liberality of the sincere friends of genu- 
 ine Christianity ; holds itself engaged to afford a competent support 
 tto such ministers, as the Lord may graciously dispose to assist, at 
 tthe request, and by invitation, of the society, in promoting a pure 
 »evangelical reformation, by the simple preaching of the everlast- 
 Sng gospel, and the administration of its ordinances in an exact, 
 fconformity to the Divine Standard as aforesaid — and, that therefore, 
 whatever the fiiends of the institution shall please to contribute 
 Koward the support of ministers in connexion with this society 
 who may be sent forth to preach at considerable distances, the same 
 Eihall be gratefiilly received and acknowledged as a donation to its 
 fSinds. 
 
ADDRESS, &c. 
 
 To all that love our Lord yesus Christy in sincerity ^ 
 throughout all the Churches^ the following Ad- 
 dress is most respectfully sub?nitted. 
 
 Dearly Beloved Brethren, 
 
 THAT it is the grand design and native tendency, of our holly 
 religion, to reconcile and unite man to God, and to each other, in. 
 truth and love, to the glory of God; and their own present and eter- 
 nal good, will not, we presume, be denied, by any of the genuine 
 subjects of Christianity. The nativity of its Dtvine Author was an- 
 nounced 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 expressly and powerfully 
 inculcates this. In so far, then, as this holy unilV and unanimity 
 in faith and love is attained ; just in the same degree, is the glory 
 of God, and the happiness of man, promoted and secured. Im- 
 pressed with those sentiments, and at the same time greviously 
 affected with those sad divisions which have so awfully interfered 
 with the benign and gracious intention of our holy religion, by ex- 
 citing its professed subjects to bite and devour one another ; we 
 cannot suppose ourselves justifiable, in withholding the mite of our 
 sincere and humble endeavours, to heal and remove them. 
 J What awfiil and distressing effects have those sad divisions pro- 
 duced! what adversions, what reproaches, what backbitings, what 
 evil surmisings, what angry contentions, what enmities, what ex- 
 communications, and even persecutions! ! ! And indeed, this must 
 in some measure, continue to be the case so long as those schisms; 
 exist, for, said the Apostle, where envying and strife is, there is 
 confusion and every evil work. What dreary effects of these ac- 
 cursed divisions are to be seen, even in this highly favored country, 
 where the sword of the civil magestrate 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 meantime, 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 hea- 
 thenism : the churches being either so weakened with divisions, 
 that they cannot send them ministers ; or, the people so divided 
 among themselves, that they will not receive them. Severals 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 ad- 
 
vantage in that respect, than if living in the midst of heathens — 
 How seldom do many in those circumstances enjoy the dispensa- 
 tion 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 amongst 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 strict- 
 ness, lest their people should leave them, and under the cloak of 
 some spurious pretence, find refuge in the bosom of another party ; 
 while, lamentable to be told, so corrupt 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 usefiilness depends. To complete the 
 dread result of our woefiil 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 judgment of God : Meantime the truely 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, devinely 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 the gospel ministry, as has been observ- 
 ed, fall an easy pray 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 breth- 
 ren, are not these things so. Is it not then your incumbent duty to 
 endeavour, by all spiritual 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 endeavours. 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 
 
8 
 
 Christianity — from under the direct influence of the anti-christiaia 
 hierarchy — and at the same time, from any formal connexion with 
 the devoted nations, that have given their strength and power unto 
 the beast ; in which, of covirse, no adequate reformation can be 
 accomplished, until the word of God is fulfilled, and the vials of 
 his wrath poured out upon them. Happy exemption, indeed, from 
 being the object of such awfiil 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 manitesdy given ; 
 — and sure where much is given, much also will be required. Can 
 the Lord expect, or require, any thing less, from a people in such, 
 unhampered circumstances — from a people so liberally furnisheci 
 with all means and mercies, than a thorough reformation, in all 
 things civil and religious, according to his word? \^'^hy 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 dutifbJ and pious endeavours shall not be in vain in the 
 Lord. Is it not the day of the Lord's vengeance upon the anri- 
 christian world ; the year of recompences 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 pro- 
 mulgation of the gospel among the nations, since the commence- 
 ment of the French revolution than had been for many centiudes, 
 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 di\tisions, for the 
 restoration of a christian and brotherly intercourse one with another, 
 and for the promotion of each others spiritual good ; as tlie printed 
 documents, upon those subjects, amply testify? Should tc-e 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 fiilly accomplished. And what! Tho* the well 
 meant endeavours after union, have not, in some instances, entirely 
 succeeded to this 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 endeavours ; the divine 
 cause of truth and righteousness might have, long ago, been relin- 
 quished. And is there any thing more formidable in the Goliah 
 schism, than in many other evils which christians have to combat? 
 \/Ot, has the Captain of Salvation sounded a desist from pursuing, 
 or proclaimed a truce with, this deadly enemy, that is sheatiiing it's 
 sword in the very bowels of his church, rending and mangling his 
 mystical body into pieces. Has he said to his sen^ants, let it alone? 
 If not, where is the warrant for a cessation of endeavours to have 
 
9 
 
 it removed? On the otner 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 labouring 
 in this good cause ; let us take unto ourselves the whole armour 
 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 fourth recommended by the express 
 suffrage of the mighty or the many. This consideration, if duly 
 weighed, will neither give offence, nor yield discouragement, to 
 any, that considers the nature of the thing in question, in connexion 
 with what has been already suggested. Is it not a matter of univer- 
 sal 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 any thing 
 peculiarly belonging to them, to call the attention of their brethren 
 to this dutiful and important undertaking. For our part, we enter- 
 tain no such arrogant presumption ; nor are we inclined to impute 
 the thought to any of our brethean, 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 our- 
 selves, neither would we be discouraged ; persuaded with him, 
 that, as the work in which we are engaged, so likewise, our suffi- 
 ciency, 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 17, 20, 23, and of all that 
 have ascended to his heavenly kingdom, are with us. The bless- ^ 
 ing out of Zion is pronoxmced 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 enterprize ; or render hopeless the attempt, of accom- 
 plishing, 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. 
 
 B 
 
to 
 
 by useing 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 endeavours, shall not be in vain in the Lord. 
 
 The cause that we advocate is not our own peculiar, nor the cause 
 of any party, considered as such ; it is a common cause, the cause 
 of Christ and our brethren of all denominations. AU that we pre- 
 sume, then, is to do, what we humbly conceive to be our duty, in 
 connexion with our brethren ; to each of whom it equally belongs, 
 as to us, to exert themselves 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 wWl 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 incredi- 
 ble 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 any thing 
 that can be justly deemed necessary for this desirable purpose, but 
 to conform to the model, and adopt the practice of the primitive 
 church, expressly exhibited in the New Testament. Whatever 
 alterations this might produce in any or all of the churches, should, 
 we think, neither be deemed inadmissible nor inehgible. 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 Aposto- 
 liv k church, would we not be in that respect, as perfect as Christ 
 intended we should be.' And should not this sufEce 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 holliness ; but are 
 £l:o 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 mat- 
 ters 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 amongst us, to give up with human 
 inventions in the worship of God ; and to cease from imposing his 
 private opiv.Ions 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.' OurV^ 
 dear brethren, of all denominations, will please to consider, that 
 we have our educational prejudices, and particular customs to strug- 
 gle with as well as they. But this we do sincerely declare, that 
 there is nothing we have hitherto received as matter of faith or 
 practice, v.'hich is not expressly taught and enjoined in the word 
 of God, cither in express terms, or approved precedent, that we 
 would not heartily relinquish, that so we might return to the origi- 
 
II 
 
 aial constitutional unity of the christian church ; and in this happjr 
 nanity, enjoy full communion with all our brethren, in peace and 
 charity. The like dutiful condescension we candidly expect of all 
 tthat are seriously impressed with a sense of the duty they owe to 
 Ciod, to each other, and to their perishing fellow-brethren of man- 
 Mnd. To this we call, we invite, our brethren, of all denomina- 
 jdons, by all the sacred motives which we have avouched as the 
 iimpulsive reasons of our thus addressing them. 
 
 You are all, dear brethren, equally included as the object of our 
 Hove and esteem. With you all we desire to unite in the bonds of 
 :an entire christian unity — Christ alone being the head, the centre, 
 9iis word the rule — an explicit belief of, and manifest comformity 
 fio it, in all things — the terms. More than this, you will not re- 
 quire of us ; and less we cannot 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 purpose, the trite 
 andefinite distinction between essentials, and non-essentials, in 
 imatters of revealed truth and duty ; firmly persuaded, that, what- 
 (sever may be their comparative importance, simply considered, the 
 Ihigh obligation of the Divine Authority revealing, or enjoining 
 (them, renders the belief, or performance of them, absolutely es- 
 isential to us, in so far as we know them. And to be ignorant of 
 rany thing God has revealed, can neither be our duty, nor our pri- 
 vilege. We humbly presume then, dear brethren, you can have 
 mo relevant objection to meet us upon this ground. And, we again 
 tbeseech you, let it be none, that it is the invitation but of a few ; 
 Iby 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 fiaU information, and hearty 
 fconcurrence, of all. Besides, whatever is to be done, must 
 (begin — sometime — somewhere ; and no matter where, nor by 
 ■■whom, if the Lord puts his hand to the work, it must surely pros- 
 iper. And has he not been graciously pleased, upon many signal 
 Mjccasions, to bring to pass the greatest events from very small 
 Ibeginnings, 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 un- 
 jreasonable nor an unseasonable undertaking. Why should it be 
 fthought unseasonable? Can any time be assigned, while things con- 
 ttinue 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 
 iprofession and similarity of customs? Or might it be expected from 
 a gradual decline of bigotry? As to the former, it is a well known 
 ifact, that where the difference is least, the opposition is always 
 managed with a degree of vehemence, inversely proportioned to 
 tthe merits of the cause. With respect to the latter, tho' we are 
 Eiappy to say, that in some cases and places, and we hope, univer- 
 saUy, bigotry is upon the decline : yet we are not warranted, either 
 
12 
 
 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 ; tor there will always be midtitudes 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 them : — nor 
 can we at all suppose, that Satan will be idle to improve an advan- 
 tage, so important to the interests of his kingdom. And, let it be 
 further observed upon the whole; that, in matters of similar impor- 
 tance to our secular interests, we would, by no means content our- 
 selves, 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 towards a 
 |5fermanent scriptural unity amongst 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 loved 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 chris- 
 tian : 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 principal, must be forever impossible. — 
 There would, upon this supposition, remain no other way of ac- 
 complishing it, but merely by voluntary compromise, and good: 
 natured accommodation. That such a thing however will be ac- 
 complished, one way or other, wiU 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 practica- 
 ble, 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 expressed command to his; 
 people is that there be no division 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 you." 
 
 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! I not use the neces- 
 sary means to have it accomplished! ! What said the Lord to 
 Moses upon a piece of conduct somewhat similar? "Why criesfi: 
 
«3 
 
 thou unto mc? Speak unto the children of Israel that they go for- 
 ward, 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 chris- 
 ttian 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 
 she stumbling block out of the way of my people," saith your God. 
 To you, therefore, it peculiarly belongs, as the professed and ac- 
 Scnowledged leaders of the people, to go before them in this good 
 •work — to remove human opinions and the inventions of men out of 
 tthe way ; by carefully separating this chaff, from the pure wheat of 
 primary and authentic revelation ; — casting out that assumed au- 
 Jthority, that enacting and decreeing power, by which those things 
 Slave been imposed and established. To the ministerial department 
 ithen do we look with anxiety. Ministers of Jesus, we can neither 
 he ignorant of, nor unaffected with the divisions and corruptions of 
 Biis church. His dying commands, his last and ardent prayers for, 
 the visible unity of his professing people, wLU not suffer you to be 
 indifferent in this matter. You will not, you cannot, therefore, be 
 silent, upon a subject of such vast importance to his personal 
 glory and the happiness of his people — consistently you cannot ; 
 ibr silence gives consent. You will rather lift up your voice like a 
 ttrumpet to expose the heinous nature, and dreadfiil consequences 
 of those uimatural and anti-christian divisions, which have so rent 
 and ruined the church of God. Thus, in justice to our station and 
 (character, honored of the Lord, would we hopefully anticipate your 
 zealous and faithfiil efforts to heal the breaches of Zion ; that 
 •God's dear children might dwell together in unity and love — But if 
 (Otherwise — * * * * we forebear to utter it. See Mai. 2, i — 10. 
 
 Oh! that ministers and people would but consider, that there 
 are no divisions in the grave ; nor in that world which lies beyond it 
 tthere 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 
 vas ; even a happy and united church. What gratification, what 
 tutility, in the meantime, 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 
 isoul 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 amongst professors and profane. We 
 «ntreat, we beseach you then, dear brethren, by all those considera- 
 aions, 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 taber- 
 macle in the wilderness. Such is the work to which you are called ; 
 Dot by the authority of man ; but by Jesus Christ and God the 
 
14 
 
 Father, who raised him from the dead. By this authority are 
 you called to raise up the tabernacle of David, that is fallen down 
 amongst us ; and to set it up upon its own base. This you cannot 
 do, while you run every man to his own house, and consult only 
 the interest of his own party. Till 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 syren song of the sloth- 
 ful 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 poUtical 
 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 accompa- 
 nied 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. There- 
 fore, O Lord, is thy wrath come upon them, and the time of the: 
 dead that they should be avenged, and that thou shouldest give re- 
 ward to thy servants, the Prophets, and to them that tear thy name, 
 both small and great ; and that thou shouldest destroy them that 
 have destroyed the earth. Who amongst 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 arc dashing: 
 to pieces the nations like a potter's vessel? Yea, have not the re- 
 mote vibrations of this dreadful shock been kit even by us, whom' 
 Providence 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 provi- 
 dence, is so loudly and expressly calling us to repentance and refor- 
 mation? "Awake, awake ; put on thy strength, O Zion, put on thy 
 beautifiil garments, O Jerusalem the holy city ; for henceforthi 
 there shall no more come unto thee the uncircumcised and the: 
 unclean. Shake thyself from the dust, O Jerusalem ; arise, loose: 
 
 thyself from the hands of thy nect, 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 mam 
 master upon earth ; — for one is your master, even christ, and alU 
 
ye are brethren. Stand fast therefore in this precious liberty, and 
 be not entangled again with the yoke of bondage. For the vindica- 
 tion 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 endeavours 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 propo- 
 sition — relying upon their charity and candour that they will nei- 
 ther despise, nor misconstrue, our humble and adventurous at- 
 tempt. If they should in any measure serve, as a preliminary, 
 to open up the way to a permanent scriptural unity amongst 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 con- 
 ferred 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 aU-sufficiency of di- 
 vine grace, as the church has received from her exalted Head, we 
 can neither justly doubt the concurance of her genuine members ; 
 nor yet their ability, when dutifully acting together, to accomplish 
 any thing 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 mat- 
 ter, therefore, of such confessed importance, our christian breth- 
 ren, however unhappOy distinguished by party names, will not, 
 cannot, withhold their helping hand. We are as hartUy willing to 
 be their debtors, as they are indispensably bound to be our benefac- 
 tors. Come, then, dear brethren, we most humbly beseech you, 
 cause your light to shine upon our weak begmnings, that we may 
 sec 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-speration to promote the unity, purity and prosperity of 
 his church. 
 
 Let none imagine that the subjoined propositions are at all inten- 
 ded as an overture towards a new creed, or standard, for the church, 
 or, as in any wise designed to be made a term of communion ; — no-j 
 
thing can be further from our intention. They are merely designed 
 for opening up the way, that we may come fairly and firmly to ori- 
 ginal grounds upon clear and certain premises : and take up things 
 just as the Apostles left them. — That thus disentangled from the 
 accruing embarrassments and 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. I . 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. 
 
 2. That although the church of Christ upon earth must neces- 
 sarily 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 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 any thing be admitted, as 
 of divine obligation, in their church constitution and managements, 
 but what is expressly enjoined by the authority of our Lord Jesus 
 Christ and his Apostles upon the New Testament church ; either 
 in expressed terms, or by approved precedent. 
 
 4. That although the scriptures of the Old and New Testament 
 are inseparably connected, making together but one perfect and 
 entire revelation of the Divine wiU, for the edification and salva- 
 tion of the church ; and therefore in that respect cannot be sepa- 
 rated ; yet as to what directly and properly belongs to their imme- 
 diate object, the New Testament is as perfect a constitution 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. 
 
 5. That with respect to the commands and ordinances of our 
 Lord Jesus Christ, which the scriptures are silent, as to the express 
 time or manner of performance, if any such there be ; no human 
 authority h:is power to interfere, in order to supply the supposed de- 
 ficiency, by making Ir.ws for the church ; nor can any thing more 
 be required of christians in such cases, but only that they so observe 
 these commands and ordinances, as will evidently answer the de- 
 clared and obvious end of their institution. Much less has any hu- 
 
17 
 
 man 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 amongst christians, that is not as old 
 as the New Testament. 
 
 6. That although in^wferences and deductions from scripture pre- 
 mises, 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 evident- 
 ly see that they are so ; for their faith must not stand in the wisdom 
 of men ; but in the power and veracity ot God — therefore no such 
 deduction can be made terms of communion, but do properly be- 
 long to the after and progressive edification of the church. Hence 
 it is evident that no such deductions or inferental truthes ought to 
 have any place in the churchs's confession. 
 
 7. That although doctrinal exhibitions of the great system of di- 
 vine truths, and defensive testimonies in opposition to prevailing er- 
 rors, be highly expedient ; and the more fiill 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 con- 
 tain 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 particu- 
 lar 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 have a due measure of scriptural self-knowledge respecting 
 their lost and perishing condition by nature and practice ; and of the 
 way of salvation thro' Jesus Christ, accompanied with a profession 
 of their faith in, and obidence 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, thro' grace, to make such a profes- 
 sion, 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 mheritance. Whom 
 God hath thus joined together no man should dare to put asunder. 
 
 10. That division among christians is a horrid evil, fraught with 
 many evils. It is anti-christian, as it destroys the visible unity of 
 the body of Christ ; as if he were divided against himself, exclu- 
 
i8 
 
 ding and excommanicating a part of himself. It is anti-scriptural, 
 as being strictly prohibited by his sovereign authority ; a direct 
 violation of his express command. It is anti-natural, 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 imme- 
 diate, obvious, and universally acknowledged causei, of all the cor- 
 ruptions and divisions that ever have taken place in the church of 
 God. 
 
 12. That all that is necessary to the highest state of profection 
 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, 
 zdly, that any be retained in her communion longer than they 
 continue to manifest the reality ot their profession by their tempers 
 and conduct. 3dly, that her ministers, duly and scripturally quali- 
 fied, 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 administration they keep close by the ob- 
 servance 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 circumstantial indispensably necessary 
 to the observance of divine ordinances be not found upon the page 
 of express revelation, such, and such only, as are absolutely ne- 
 cessary for this purpose, should be adopted, under the title of 
 human expedients, without any pretence 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 ex- 
 press purpose of performing a duty of previous necessity — a duty 
 loudly called for in existing circumstances at the hands of every one, 
 that would desire to promote the interests of Zion — a duty not only 
 enjoined, as has been already observed from Is. 57, 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 
 
19 
 
 way for a permanent scriptural unity amongst christians, by calling 
 up to their consideration fundamental truths, directing their atten- 
 tion 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 towards the 
 desired object, they may not miss ^le way through mistake, or 
 inadvertency, by turning aside to the "ight 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 inad- 
 missible.'' Considered as a preliminary for the above purpose, are 
 they adequate ; so that if acted upon, they would infallibly lead to 
 the desired iesue — 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, candour, 
 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 hap- 
 pily 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 con- 
 science — that can produce rational conviction, and acceptable obe- 
 dience. A conscience that awaits the decision of the multitude, 
 that hangs in suspence 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 strong holds;" even all these strong 
 holds of division, those partition walls of separation ; which, like 
 the wall 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 
 
20 
 
 kingdom and dominion, even the greatest 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 cannot be 
 in their present broken and divided state, "for a kingdom, or an 
 house divided against itself cannot stand, but cometh to desola- 
 tion." 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 pauci- 
 ty of your number in any given district, prove an insuperable dis- 
 couragement. Remember him that has said, "if two of you shall 
 agreed on earth as touching any thing that they shall ask, it shall be 
 done for them of my father which is in heaven : for where two or 
 three are gathared together in my name, there am I in the midst 
 of them." With such a promise as this for the attainment of eve- 
 ry possible and promised good, there is no room for discourage- 
 ment. 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 rosolution dictated by the phrophet, say- 
 ing, "for Zion's sake will we not hold our peace, and for Jerusa- 
 lem'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, ye wiU 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 pros- 
 perity — that the Jews may be speedily converted, and the fullness 
 of the Gentiles brought in. Thus associated, you will be in a capa- 
 city to investigate the evil causes of our sad divisions ; to consider 
 and bewail their pernicious effects ; and to mourn over them be- 
 fore the Lord — who hath said, "I will go and return to my place, 
 till they acluiowledge their offence 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 every where 
 justifying, the bitter principle of these pernicious evils ; by insist- 
 ing upon the right of rejecting those, however unexceptionable 
 in other respects, who cannot see with them in matters of private 
 opinion, of human inference, that are no where 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 con- 
 
21 
 
 ncct in large circles, where several of those smaller societies majr 
 meet semi-amiually at a convenient centre, and thus avail them- 
 selves of their combined exertions for promoting the interests ot 
 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. 
 
 Ye lovers of Jesus, and beloved of him, however scattered in 
 this cloudy and dark day, ye love the truth as it is in Jesus, (if our 
 hearts deceive us not) so do we. Ye desire union in Christ, with all 
 them that love him ; so do we. Ye lament and bewail our sad di- 
 visions ; JO do we. Ye reject the doctrines and commandments or 
 men that ye may keep the law of Christ ; so do we. Ye believe 
 the alone sufficiency of his word ; so do we. Ye believe that the word 
 itself ought to be our rule and not any human explication of it ; so do 
 we. Ye believe that no man has a right to judge, to exclude, or re- 
 ject, his professing christian brother ; except in so far as he stands 
 condemned, or rejected, by the express letter ot the law : — so do 
 we. Ye believe that the great fundamental law of unity and love ought 
 not to be violated to make way for exalting human opinions to an e- 
 quality with express revelation, by making them articles of faith and 
 terms of communion — so do we. Ye sincere and impartial followers 
 of Jesus, friends of truth and peace, we dare not, we cannot, 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 harty concurrence. But if any 
 of our dear brethren, from whom we should expect better things, 
 should through weakness or prejudice, be in any thing 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 refiise to come to the light ; nor yet through preju- 
 dice, reject it, when it shines upon them. Let them rather seri- 
 ously consider what we have thus most seriously and respectfolly 
 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 coniidence 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 argu- 
 ment of presumption. We by no means claim the approbation of 
 
22 
 
 oar brethren, as to anv thing we have suggested for promoting the 
 sacred cause of christian unity ; fanher 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 anempted. It is our conso- 
 lation, 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 diner, 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, zi least, if we have not, we dispair of finding it 
 elsewhere. For if holding fast in profession and practice whatever 
 is expressly revealed and enjoined in the diN-ine standard does not 
 under the promised influence of the divine spirit, prove an adequate 
 basis for promodng and maintaining unit\-, peace and puritv, we 
 utterly despair of attaining those invaluable pri%Tleges, bv adopting 
 the standard of any party. To advocate the cause of uuivy while 
 espousing the interests of a party would appear as absurd, as for 
 this country to take part with either of the beligerents in the pre- 
 sent awfiil struggle, which has convulsed and is con%-ulsing the 
 nations, in order to maintain her neutrality' and secure her peace. 
 Nay, it wotJd be adopting the ven." means, by which the bewildered 
 church has, for hundreds of years past, been rending and di%4ding 
 herself into fracrions ; for Christ's sake and for the truth's sake ; 
 though the first and foundation truth of our christianitv is urion 
 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 dve"- 
 eth in him, and he in him — and hereby we know that he dwellcth 
 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 refase to 
 held communion with him, is we confess, a mystery- too deep for 
 us. If this be the way that Christ hath received us, shen woe is 
 imto us. ^^'e do not here intend a professed brother trangressing 
 the expressed letter of the law, and rehising to be reclaimed. — 
 Whatever may be our chariti." in such a case, we have not sufScient 
 e\-idence that Christ hath received him, or that he hath received 
 Christ as his teacher and Lord. To adopt means, then, aprarentlr 
 subversive of the very end proposed, means which the experience 
 of ages has evinced successfbl only in overthrowing the NTsible 
 interests of Christianity ; in coimteracting, as far as possible, the 
 declared intention, the expressed command of its Divine Author ; 
 would appear in no vs-ise a prudent measure for remo\dng and pre- 
 venting those e^-ils. To maintain unity and purity has always been 
 the plausable pretence of the compilers and abettors of human 
 systems ; and we beheve in many instances their sincere intention : 
 
23 
 
 "but have they at all answered the end? Confessedly, demonstrably, 
 thcv have not — no, not even in the several parties which have most 
 strictly adopted them — much less to the catholic professing body. 
 Instead of h'-r 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 
 mose 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 obli- 
 gation that man can come under is valid against the truth. When 
 the Lord the healer, descends upon his people, to give them a 
 <liscovery 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 withs and cords with 
 which the Philistines bound Sampson were able to retain him their 
 prisoner ; or, than the bonds of anti-christ were, to hold in captivi- 
 ty the fathers of the reformation. May the Lord soon open the 
 •eyes of his people to see these things in their true light ; and ex- 
 cite them to come up out of their wilderness condition — -out of this 
 Babel of conflision — leaning upon their beloved, and embracing 
 each other in him ; holding fast the unity of the spirit in the bonds 
 of peace. This gracious unity and unanimity in Jesus would afford 
 the bf St external evidence of their union with him ; and of their 
 •conjoint interest in the Father's love. By this shall all men know 
 that ye are my disciples, saith he, if ye have love one to another. 
 And "this is my commandment that ye love one another as I have 
 loved you ; that ye 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 them in me, that they may be made perfect in me ; and 
 that the world may know that thou hast sent me, and has 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 since- 
 Tity. Amen. 
 
 THOS. CAMPBELL, Secretary. 
 
 THOS. ACHESON, Treasurer. 
 
24 
 
 APPENDIX. 
 
 TO prevent mistakes, we be 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, tho' 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 direcdy, or indirectly, with the peace 
 and order of the settled churches, by directing any ministerial 
 assistance, with which the Lord may please to favour us, to make 
 inroads upon such ; or, by endeavouring to erect churches out of 
 churches — to distract and divide congregations. We have no nos- 
 trum, no peculiar discovery of our own to propose to fellow-chris- 
 tians, for the fancied importance of which, they should become 
 followers of us. We propose to patronize nothing but the inculca- 
 tion of the express word of God — either as to matter of faith or 
 practice ; — but every one that has a Bible and can read it, can read 
 this for himself. — Therefore we have nothing new. Neither do we 
 pretend to acknowledge persons to be ministers of Christ, and, at 
 the same time, consider it our duty to forbid, or discourage people 
 to go to hear them, merely because they may hold some things 
 disagreeable to us ; much less to encourage their people to leave 
 them on that account ; — and such do we esteem all, who preach a 
 free unconstitutional salvation through the blood of Jesus to per- 
 ishing sinners of every description ; and who manifestly connect 
 with this a life of holiness, and pastoral dilligencc in the perform- 
 ance of all the duties of their sacred office according to the scrip- 
 tures ; even all, of whom, as to all appearance, it may be truly 
 said to the object of their charge, <'they seek not yours, hut you." 
 May the good Lord prosper all such, by whatever name they are 
 called ; and fast hasten that happy period, when Zion's watchmen 
 shall see eye to eye, and all be called by the same name. Sucb 
 then have nothing to fear from our association, were our resources 
 equal to our utmost wishes. But all others we esteem as hirelings, 
 as idol shephards ; and should be glad to see the Lord's flock de- 
 livered from their mouth, according to his promise. Our princi- 
 pal and proper design, then, with respect to ministerial assistants, 
 such as we have described in our fifth resolution, is to direct their 
 attention to those places where there is manifest need for their 
 labours ; and many such places there are ; would to God it were in 
 our power to supply them. As to creeds and confessions, although 
 
25 
 
 we may appear to our brethren to oppose them, yet this is to be 
 understood only in so far as tney oppose the unity of the church, by 
 containing sentiments not expressly revealed in the word of God ; 
 or by the way of us^ing them, become the instruments of a human 
 or implicit faith : or, oppress the weak of God's heritage : where 
 they are liable to none of those objections, we have nothing against 
 them. It is the abuse and not the lawful use of such compilations 
 that we oppose. See prop. 7, page 17. Our intention therefore, 
 with respect to all the churches of Christ is perfectly amicable. 
 We heartily wish their reformation ; but by no means their hurt or 
 confusion. Should any affect to say, that our coming forward as we 
 have done, in advancing and publishing such things, have a manifest 
 tendency to distract and divide the churches, or to make a new par- 
 ty ; we treat it as a confident and groundless assertion : and must 
 suppose they have not duly considered, or at least, not well under- 
 stood the subject. 
 
 All we shall say to this at present, is, that if the divine word be not 
 the standard of a party — Then are we not a party, for we have adop- 
 ted no other. It to maintain its alone sufficiency be not a party prin- 
 ciple : then are we not a party — If to justify this principle by our 
 practice, in making a rule of it, and of /'/ alo?ie ; and not of our own 
 opinions, nor of those of others be not a party principle — then are 
 we not a party — If to propose and practice neither more nor less 
 than it expressly reveals and enjoins be not a partial business, then 
 are we not a party. These are the very sentiments we have approved 
 and recommended, as a society formed for the express purpose of 
 promoting christian unity, in opposition to a party spirit. Should 
 any tell us that to do these things is impossible without the inter- 
 vention of human reason and opinion. We humbly thank them for 
 the discovery. But who ever thought otherwise.'' Were we not ra- 
 tional subjects, and of course capable of understanding and forming 
 opinions ; would it not evidently appear, that, to us, revelation of 
 any kind would be quite useless ; even suppose it as evident as ma- 
 thematicks. We pretend not, therefore, to divest ourselves of rea- 
 son, that we may become quiet, inoffensive, and peaceable christians ; 
 nor yet, of any of its proper and legitimate operations upon divinely 
 revealed truths. Wc only pretend to assert, that every one that pre- 
 tends to reason must zcknowledge ; namely, that there is a manifest 
 diitinction betwixt an express scripture declaration, and the con- 
 clusion or inference which may be deduced from it — and that the ^ 
 former may be clearly understood, even where the latter is but im- 
 perfectly, if at all perceived ; and that v/e are, at least, as certain of 
 the declaration, as we can be of the conclusion, we draw from it — 
 and that, after all, the conclusion ought not to be exalted above the 
 premises, so as to make void the declaration for the sake of esta- 
 blishing our own conclusion — and that, therefore, the express com- 
 mands to preserve and maintain inviolate christian unity and love 
 ought not to be set aside to make way for exalting our inferences 
 
 D 
 
26 
 
 above the express authority of God. Our uiference upon the whole^ 
 is, tliat where a professing christian brother opposes or refuses no- 
 thing either in faiih or practice, for which there can be expressly 
 produced a *'thus saith the Lord": that we ought not to reject hine 
 because he cannot see wivh our eyes as to matters of human infer- 
 ence — of private judgment. "Through thy knowledge shall the weak 
 brother perish? How walketh thcu not charitably? Thus we rea- 
 son, thus we conclude, to make no conclusion of our own, nor of 
 any other fallible fellow creature, a rule of faith or duty to our br6- 
 ther. Whether we refuse reason, then, or abuse it, in our so doing, 
 let our brethren judge. But, after all, we have only ventured to sug- 
 gest, what, in other words, the Apostle has expressly taught : 
 namely, that the strong ought to bear with the infirmides of the 
 weak, and not to please themselves. That we ought to receive him 
 that is weak in the faith, because God has received him. In i 
 word that we ought to receive one another, as Christ hath also re- 
 ceived us to the glory of God. We dare not therefore, patronize the 
 rejection of God's dear children, because they may not be able to 
 see alike in matters of human uiference — ot private opinion ; and 
 such we esteem all things, not expressly revealed and enjoined in 
 the word of God. If otherwise, we know not what private opinion 
 means. On the other hand, should our peacefiil and affectionate 
 overture for union and truth, prove offensive to any of our brethren ; 
 or occasion disturbances in any of the churches ; the blame cannot 
 be attached to us. We have only adventured to persuade, and if 
 possible, to excite to the performance of an important duty, a duty 
 equally incumbent upon us all. Neither have we pretended to dic- 
 tate to them, what they should do. We have only proposed, what 
 appeared to Hf" most Ukely to promote the desired event ; humbly 
 submitting the whole premises to their candid and impartial inves- 
 tigation ; to be altered, corrected, and amended, as they see cause j 
 or any other plan adopted that may appear more just and imexcep- 
 tionable. As for om-selves, we have taken all due care, in the mean- 
 time to take no step, that might throw a stumbling block in the way ; 
 that might prove now, or at any future period, a barrier to prevent 
 the accomplishment of that most desirable object ; either by join- 
 ing to support a party ; or by patronizing any thing as articles of 
 faith or duty, not expressly revealed and enjoined in the divine 
 standard ; as we are sure, whatever alterations may take place, that 
 will stand. And that considerable alterations must and w^ill take 
 place in the standard of all the churches, before that glorious ob- 
 ject can be accomplished, no man, that duly considers the matter, 
 can possibly doubt. In so far then, we have at least, endeavoured 
 to act consistently ; and with the same consistency would desire to 
 be instrumental in erecting as many churches as possible, through- 
 out the desolate places in God's heritage, upon the same catholic 
 foundation ; being well persuaded, that every such erection will, 
 not only in the issue, prove an accession to the general cause ; but 
 will also, in the mean time, be a step towards it ; and of course. 
 
27 
 
 will reap the first fruits of that blissful harvest, that will fill the 
 face of the world with fruit. For, if the first christian churches 
 walking in the fear of the Lord, in holy unity and unanimity, en- 
 joyed the comforts of the Hcly Ghost, and were increased and edi- 
 fied ; we have reason to believe, that walking in their footsteps will 
 jvcry where, and at all times, ensure the same blessed privileges. 
 And it is in an exact conformity to their recorded and approved ex- 
 ample, that we through grace, would be desirious to promote the 
 erection of churches : and this v/e believe to be quite practicable, if 
 the legible and authentic records of their faith and practice be han- 
 ded down to us upon the page of New Testament scripture : but 
 if otherwise, we cannot help it — Yet even in this case, might we not 
 humbly presume, that the Lord would take the will for the deed ; 
 for if there be first a willing mind, we are told, it is accepted, ac- 
 cording to what a man hath, and not according to what he hath not. 
 It would appear, then, that sincerely and humbly adopting this model 
 with an entire reliance upon promised grace, we cannot, we shall 
 not, be disappointed. By this at least, we shall get rid of two great 
 evils, which we fear, are at this day, grievously provoking the Lord 
 to plead a controversy with the churches ; we mean the taking, and 
 giving of unjust offences ; judging and rejecting each other, in 
 matters wherin the Lord hath nor judged ; in a flat contradiction to 
 his expressly revealed will. But according to the principle adopted, 
 we can neither take offence at our brother for his private opinions, 
 if he be content to hold them as such ; nor yet offend him with 
 ours, if he do not usurp the place of the lawgiver ; and even suppose 
 he should, in this case we judge him, not for his opinions, but for his 
 presumption. "There is one lawgiver, who is able to save, and to 
 destroy : who art thou that judgest another?" But farther, to pre- 
 vent mistakes, we beg leave, to explain our meaning in a sentence 
 or two, which might possibly be misunderstood. In page first, we say, 
 that no man has a right to judge his brother ; except in so far as he 
 manifestly violates the express letter of the law. By the law here, 
 and elsewhere, when taken in this latitude, we mean that whole re- 
 velation of faith and duty, expressly declared in the divine word, 
 taken together, or in its due connexion, upon every article : and 
 not any detached sentence. We understand it as extending to all 
 prohibitions, as well as to all requirements. "Add thou not unto 
 his words, lest he reprove thee, and thou be found a liar." We dare 
 therefore neither do, nor receive any thing, as of divine obligation, 
 for which there cannot be expressly produced a "thus saith the 
 Lord" either in express terms, or by approved precedent. According 
 to this rule we judge, and beyond it we dare not go. Taking this sen- 
 timent in connexion with the last clause of the fifth resolution ; we 
 are to be understood, of all matters of faith and practice, of prima- 
 ry and universal obligation ; that is to say, of express revelation : 
 that nothing be inculcated as such, for which there cannot be ex- 
 pressly produced a "thus saith the Lord" as above ; without, at 
 the same time, interfering directly or indirectly, with the private 
 
28 
 
 judgment of any individual, which does not expressly contradict the 
 express letter of the law, or add to the number of its institutions. 
 Every sincere and upright christian, will understand and do the 
 will of God, in every instance, to the best of his skill and judgment ; 
 but in the application of the general rule to particular cases, there 
 may, and doubtless will, be some variety of opinion and practice. 
 This we see was actually the case in the apostolic churches, with- 
 out any breach of christian unity. And if this was the case, at the 
 erection of the christian church from amongst Jews and Gentiles, 
 may we not reasonably expect, that it will be the same at her resto- 
 ration, from under her long antichristian and sectarian desolations.'' 
 With a direct reference to this state of things ; and, as we humbly 
 think, in a perfect consistency with the foregoing explanations, 
 have we expressed ourselves in page loth ; wherein we declare our- 
 selves ready to relinquish, whatever we have hitherto received as 
 matter of faith or practice, not expressly taught and enjoined in 
 the word of God ; so that we, and our brethren, might, by this mu- 
 tual condescension, return together to the original constitutional 
 unity of the christian church ; and dwell together in peace and cha- 
 rity. By this proposed relinquishment, we are to be understood, in 
 the first instance, of our manner of holding those things, and not 
 simply of the things themselves : for no man can relinquish his 
 opinions or practices, till once convinced that they are wrong ; and 
 this he may not be immediately, even supposing they were so. One 
 thing however, he may do, when not bound by an express com- 
 mand, he need not impose them upon others, by any wise requiring 
 their approbation ; and when this is done, the things, to them, are 
 as good as dead ; yea, as good as buried too ; being thus removed 
 out of the way. Has not the Apostle set us a noble example of 
 this, in his pious and charitable zeal for the comfort and ediiication 
 of his brother, in declaring himself ready to forgo his rights (not 
 indeed to break commandments) rather than stumble, or offend, 
 his brother? And who knows not, that the Hebrew christians ab- 
 stained from certain meats, observed certain days — kept the passo- 
 vcr, circumcised their children, &c, &c. — while no such things were 
 practised by the Gentile converts : — and yet no breach of unity, 
 while they charitably forbore one with the other. But had the 
 Jews been expressly prohibited, or the Gentiles expressly enjoined, 
 by the authority of Jesus, to observe these things ; could they, in 
 such a case, have lawfiilly exercised this forbearance? But where 
 no express law is, there can be no formal, no intentional transgres- 
 sion ; although its implicit and necessary consequences had 
 forbid the thing, had they been discovered. Upon the whole, we 
 see one thing is evident ; the Lord will bear with the weaknesses, 
 the involuantary ignorances, and mistakes of his people ; though 
 not with their presumption. Ought they not, therefore, to bear 
 with each other — "to preserve the unity of the spirit in the bond of 
 peace ; forbearing one with another in love" — What saith the scrip- 
 ture? We say, then, the declaration referred to, is to be thus un- 
 
29 
 
 derstood, in the first instance ; though we do not say, but sometning 
 farther is intended. For certainly we may lawfiilly suspend both 
 declaration and practice upon any subject, where the law is sOent : 
 when to do otherwise must prevent tlie accomplishment of an ex- 
 pressly commanded, and highly important duty : and such, con- 
 fessedly, is the thing in question. What saith the Apostle? "All 
 things are lawful for me : but all things arc not expedient. All 
 things are lawfiil for me ; but all things edify not." It seems, then, 
 that amongst lawfiil things, which might be forborne ; that is, as we 
 humbly conceive, things not expressly commanded ; the govering 
 principle of the Apostle's conduct was the edification of his breth- 
 ren of the church of God. A divine principle this, indeed! May 
 the Lord God infuse it into all his people. Where all those nonpre- 
 ceptive opinions and practises, which have been maintained and ex- 
 alted to the destruction of the church's unity, counterbalance with 
 the breach of the express law of Christ, and the black catalogue of 
 mischiefs which have necessarily ensued ; on which side, think you, 
 would be the preponderance? When weighed in the balance with 
 this monstrous complex evil, would they not all appear lighter 
 than vanity? Who then would not relinquish a cent to obtain a king- 
 dom ! And here let it be noted, that it is not the renunciation of an 
 opinion or practice as sinful, that is proposed or intended ; but mere- 
 ly a cessation from the publishing or preaching of it, so as to give 
 offence ; a thing men are in the habits of doing every day for their 
 private comfort, or secular emolument ; where the advantage is of 
 infinitely less importance. Neither is there here any clashing of 
 duties, as if to forbear was a sin, and also to practise was a sin ; 
 the thing to be forborne being a matter of private opinion, which, 
 though not expressly forbidden, yet are we, by no means, express- 
 ly commanded to practise, — Whereas we are expressly command- 
 ed to endeavor to maintain the unity of the spirit in the bond of 
 peace. And what saith the Apostle to the point in hand?, "Hast 
 thou faith, saith he, have it to thyself before God. Happy is the 
 man, that condemneth not himself, in the thing which he alloweth." 
 
 It may be farther added, that a still higher and more perfect de- 
 gree of uniformity is intended, though neither in the first nor second 
 instance, which arc but so many steps toward it ; namely, the ut- 
 ter abolition of those minor differences, which have been greatly 
 increased, as well as continued, by our unhappy manner of treating 
 them ; in making them the subject of perpetual strife and conten- 
 tion. Many of the opinions which are now dividing the church, 
 rad they been let alone, would have been, long since, dead and gone ; 
 l"Ut the constant insisting upon them, as articles of faith and terms 
 Oi salvation, have so beat them into the minds of men, that, in ma- 
 vy iniiances, they would as soon deny the Bible itself, as give up 
 with one of those opinions. Having thus embraced contentions, 
 and preferred divisions to that constitutional unity, peace and charity, 
 so essential to Christianity : it would appear, that the Lord, in right- 
 eous judgment, has abandoned his professing people to the awful 
 
3° 
 
 scourge ot ttiose evils ; as in an instance somewhat similar, he for- 
 merly did his highly favored Israel. "My people, saith he, would 
 not hearken to my voice. So I gave them up to their own hearts 
 lusts, and they walked in their own counsels." "Israel hath made 
 many altars to sin : therefore altars shall be unto him to sin." Thus, 
 then, are we to be consistently understood, as fully and fairly inten- 
 ding, on our part, what we have declared and proposed to our breth- 
 ren, as, to our apprehension, incumbent upon them and us, for put- 
 ting an end forever, to our sad and lamentable schisms. Should 
 any object and say, that after all, the fullest compliance with every 
 thing proposed and intended, would not restore the church to the 
 desired unity, as there might still remain difference of opinion and 
 practice. Let such but duly consider, what properly belongs to the 
 unity of the church, and we are persuaded, this objection will vanish. 
 Does not the visible scripural unity of the christian church consist 
 in the unity of her public profession and practice ; and, ' under 
 this, in the manflest charity of her members, one toward another ; 
 and not in the unity of the private opinion and practice of every in- 
 dividual.? Was not this evidently the case in the Apostle's days, as 
 has been already observed? If so the objection falls to the ground. 
 And here, let it be noted, (if the hint be at all necessary,) that we are 
 speaking of the unity of the church considered as a great visible 
 profossing bodv, consisting of many co-ordinate associations ; each 
 of these, in its aggregate or associate capacity, walking by the same 
 rule, professing and practising the same things. That this visible 
 scriptural unity be preserved, without corruption, or breach of cha- 
 rity throughout the whole ; and in every particular worshipping 
 society, or church ; is the grand desideratum — the thing strictly 
 enjoined and greatly to be desired. An agreement in the expressly 
 revealed will of God, is the adequate and firm foundation of this 
 unity ; ardent prayer, accompanied with prudent peaceable, and 
 persevering exertion, in the use of all scriptural means for accom- 
 plishing it, are the things humbly suggested, and earnestly recom- 
 mended to our brethren. If we have mistaken the way, their cha- 
 rity will put us right : but if otherwise, their fidelity to Christ and 
 his cause will excite them to come forth speedily, to assist with us 
 in his blessed work. 
 
 After all, should any impeach us with the vague charge of Lati- 
 tudinarianism (let none be startled at this gigiantic term) it will 
 prove as feeble an opponent to the glorious cause in which we, how- 
 ever weak and unworthy, are professedly engaged, as the Zamzum- 
 mins did ot old, to prevent the children of Lot from taking posses- 
 sion of their inheritance. If we take no greater latitude than the 
 divine law allows, either in judging of persons or doctrines — either 
 in profession, or practice (and this is the very thing we humbly pro- 
 pose and sincerely intend) may we not reasonably hope, that such a 
 latitude will appear to every upright christian, perfectly innocent 
 and unexceptionable? If this be LatitudLnarianism, it must be a 
 good thing — and therefore the more we have of it the better ; and 
 
may be it is, for we are told "the commandment is exceeding 
 broad ;" and we intend to go just as tar as it will suffer us, but not 
 one hair's breadth farther — so, at least, says our profession. And 
 surely it will be time enough to condemn our practice, when it ap- 
 pears manifestly inconsistent with the profession, we have thus pre- 
 cisely and explicitly made. We here refer to the whole of the 
 foregoing premises. But were this word as bad as it is long : were 
 it stuffed with evil from beginning to end ; may be, it better belongs 
 to those, that brandish it so unmercifully at their neighbors ; espe- 
 cially if they take a greater latitude than their neighbours do ; or 
 than the divine law allows. Let the case, then, be fairly sub- 
 mitted to all that know their Bible — to all that take upon them to 
 see with their own eyes — to judge for themselves. And here let 
 it be observed once for all, that it is only to such we direct our at- 
 tention in the foregoing pages. As for those that either cannot, or 
 will not see and judge for themselves, they must be content to fol- 
 low their leaders, till they come to their eyesight ; or determine to 
 make use of the faculties, and means of information, which God 
 has given them : with such, in the mean time, it would be useless 
 to reason ; seeing that they either confessedly cannot see ; or have 
 completely resigned themselves to the conduct of their leaders ;^ 
 and are therefore determined to harken to none but them. Ir 
 there be none such, however, we are happOy deceived : but if so 
 we are not the only persons that are thus deceived ; for this is the 
 common fault objected by almost all the parties to each other, viz, 
 that they either cannot, or will not see ; and it would be hard to 
 think, they were all mistaken : the fewer there be, however, of this 
 description the better. To all those, then, that are disposed to see 
 and think for themselves, to form their judgment by the divine 
 word itself, and not by any human explication of it — humbly rely- 
 ing upon and looking for, the promised assistance of divine teach- 
 ing ; and not barely trusting to their own understanding. — To all 
 such do we gladly commit our cause ; being persuaded, that, at 
 least they will give it a very serious and impartial consideration ; 
 as being truly desirious to know the truth. To you, then, we appeal 
 in the present instance, as we have also done from the beginning. 
 Say, we beseech you, to whom does the charge of Latitudinarianism 
 when taken in a bad sense (for we have supposed it may betaken 
 in a good »ense) most truly and properly belong. Whether to those 
 that will neither add nor diminish any thing, as to matter of faith 
 and duty ; either to or from, what is expressly revealed and en- 
 joined in the holy scriptures : or to those who pretend to go farther 
 than this ; or to set aside some of its expressed declarations and in- 
 junctions to make way for their own opinions, inferences, and con- 
 clusions? Whether to those who profess their willingness to hold 
 communion with their acknowledged christian brethren, when they 
 neither manifestly oppose nor contradict any thing expressly re- 
 vealed and enjoined in the sacred standard : or to those who reject 
 such, when professing to believe and practise whatever is expressly 
 
32 
 
 revealed and enjoined therein ; without, at the same time being 
 
 alledged, much les3 found guilty, of anything to the contrary : but 
 instead of this, asserting and declaring their hearty assent and con- 
 sent to every thing, for which there can be expcrssly produced a "thus 
 saith the Lord," either in express terms, or by approved precedent. 
 To which of these, think y, does the odious charge of Latinidan- 
 arianism belong? Which of them takes the greatest latitude? 
 Whether those that expressly judge and condemn where they have 
 no express warrant for so doing ; or those that absolutely rehise so 
 to do? And we can assure our brethren, that such things are, and 
 have been done, to our own certain knowledge ; and even where 
 we least expected it : and that it is to this discovery, as much as to 
 many other things, that we stand indebted for that thorough convic- 
 tion of the evil state of things in the churches, which has given rise 
 to our association. As for our part, we dare no longer give our as- 
 sent to such proceedings ; we dare no longer concur in expressly 
 asserting, or declaring, any thing in the name of the Lord, that he 
 has not expressly declared in his holy word. And until such time 
 as christians come to see the evil of doing otherwise, we see no ra- 
 tional ground to hope, that there can be either unity, peace, pvuity 
 or prosperity, in the church of God. Convinced of the truth of 
 this, we would humbly desire to be instrumental in pointing out to 
 our fellow christians the evils of such conduct. And, if we might 
 venture to give our opinion of such proceedings, we would not hesi- 
 tate to say, that they appear to include three great e\Tls — evils truly 
 great in themselves, and at the same time productive of most evil 
 consequences. 
 
 First, to determine expressly, in the name of the Lord, when the 
 Lord has not expressly determined, appears to us a very great evil : 
 see Deut. x\'iii — 20. "The prophet that shall presume to speak a 
 word in my name, which I have not commanded him to speak — even 
 that prophet shall die." The Apostle Paul, no doubt, well aware 
 of this, cautiously distinguishes betwixt his own judgment and the 
 express injunctions of the Lord ; See 1st Cor. 7, 25 and 40. Though 
 at the same time, it appears that he was as well convinced of the 
 truth and propriety of his declarations, and of the concurrence of the 
 holy spirit with his judgment, as any of our modern determiners may 
 be ; for "I think saith he that I have the spirit of God :" and we doubt 
 much, if the best of them would honesdy say more than this : yet we 
 see, that with all this, he would not bind the church with his conclusi- 
 ons ; and for this very reason, as he expressly tells us, because, 
 as to the matter on hand, he had no commandment of the Lord. 
 He spoke by permission and not by commandment, as one that had 
 obtained mercy to be faithfiil — and therefore would not forge his 
 master's name by affixing it to his own conclusions ; saying, "The 
 Lord saith, when the Lord had not spoken." 
 
 A second evil is, not Fonly judging our brother to be absolutely 
 wrong, because he differs from cur opinions but, more especially, 
 our judging him to be a transgressor of the law in so doing : and 
 
33 
 
 of course treating him as such, by censuring, or otherwise exposing 
 him to contempt ; or, at least, preferring ourselves before him in 
 our own judgment ; saying, as it were, stand by, I am holier than 
 thou. 
 
 A third and still more dreadfiil evil is, when we not only, in this 
 kind of way, judge and set at nought our brother ; but, moreover 
 proceed as a church, acting and judging in the name of Christ ; 
 not only to determine that our brother is wrong, because he differs 
 from our determinations : but also in connexion with this, proceed 
 so far as to determine the merits of the cause by rejecting him, or 
 casting him out of the church, as unworthy of a place in her 
 communion ; — and thus, as far as in our power, cutting him off 
 from the kingdom of heaven. In proceeding thus, we not only 
 declare, that, in our judgment, our brother is in an error ; which 
 we may sometimes 'do in a perfect consistency with charity : but v/e 
 also take upon us to judge, as acting in the name and by the autho- 
 rity of Christ, that his error cuts him off from salvation ; that 
 continuing such he has no inheritance in the kingdom Christ 
 and of God. If not, what means our refusing him — or casting 
 him. out of the church, which is the kingdom of God in this world.? 
 For certainly if a person have no right, according to the Divine 
 Word, to a place in the church of God upon earth, (which we say, 
 he has not, by thus rejecting him) he can have none to a place Ln 
 the church in heaven — unless we should suppose, that those whom 
 Christ by his word rejects here, he will nevertheless receive here- 
 after. And surely it is by the word that every church pretends 
 to judge ; and it is by this rule, in the case before us, that the 
 person in the judgment of the church stands rejected. Now is 
 not this to all intents and purposes determining the merits of the 
 cause? Do we not conclude that the person's error cuts him off 
 from all ordinary possibility of salvation, by thus cutting him off 
 from a place in the church, out of which there is no ordinary 
 possibility of salvation? Does he not henceforth become to us as a 
 heathen man and a publican? Is he not reckoned amongst the 
 number of those that are without, whom God judgeth? If not, 
 what means such a solemn determination? Is it any thing, or is it 
 nothing, for a person to stand rejected by the church of God? If 
 such rejection confessedly leave the man stOl in the same safe and 
 hopeful state, as to his spiritual interests ; then indeed, it becomes 
 a matter of mere indifference ; for as to his civil and natural privi- 
 leges, it interferes not with them. But the scripture gives us a 
 very different view of the matter ; for there we see, that those 
 that stand justly rejected by the church on earth, have no room to 
 hope for a place in the cherch in heaven. "What ye bind on earth 
 shall be bound in heaven" is the awful sanction of the churches 
 judgment, in justly rejecting any person. Take away this, and it 
 has no sanction at all. But the church rejecting, always pretends 
 to have acted justly in so doing ; and if so, whereabouts does it 
 confessedly leave the person rejected, if not in a state of damna- 
 
 E 
 
34 
 
 tion ; that is to say, if k acknowledge itself to be a church oi 
 Christ, and to have acted justly. If after all, any particular church 
 acting thus, should refuse the foregoing conclusion, by saying, we 
 meant no such thing concerning the person rejected — we only 
 judged him unworthy of a place amongst us; and therefore put 
 him away ; but there are other churches that may receive him. 
 We would be almost tempted to ?-sk such a church, if those other 
 churches be churches of Christ ; and if so, pray what does it ac- 
 count itself? Is it anything more or better than a church of Christ? 
 And, whether if those other churches do their duty, as faithful 
 churches, any of them would receive the person it had rejected? 
 If it be answered, that, in aciuig faithfully, none of those other 
 churches either could, or would receive him ; then, confessedly, 
 in the judgment of this particular church, the person ought to be 
 universally rejected : but, Lf otherwise, it condemns itself of 
 having acted unfaithfiiUy, nay, cruelly towards a christian brother, 
 a child of God ; Ln thus rejecting him from the heritage of the 
 Lord ; in thus cutting him off from his father's house as the un- 
 natural brethren did the beloved Joseph. But even suppose some 
 one or other of those unfaithflil churches should receive the out- 
 cast, would their unfaithfulness in so doing nullify, in the judgment 
 of this more faithful church, its just and faithful decision in reject- 
 ing him? If not, then, confessedly, in its judgment, the person 
 still remains under the influence of its righteous sentence, debarred 
 from the kingdom of heaven ; that is to say, if it believe the 
 scriptures, that Vi'hat it has righteously done upon earth, is ratified 
 in heaven. We see no way, that a church acting thus, can possibly 
 get rid of this an'ful cojiclusion ; except it acknowledges that the 
 person it has rejected from its communion, still has a right to the 
 communion of the church ; but if it acknowledge this — wherea- 
 bouts does it leave itself, in thus shutting out a fellow-christian, an 
 acknowledged brother, a child of God! ! Do we find any parallel 
 for such conduct in the inspired records, except in the case of 
 Diotrephes, of whom the Apostle says, "who loveth to have the 
 pre-emience among them, receiveth us not — prating against us 
 with malicious words, and not content therewith, neither doth he 
 himself receive the brethren, and forbiddeth them that would, and 
 casteth them out of the church." 
 
 But farther, suppose another church should receive this casta- 
 way, this person, which this faithful church supposed itself to have 
 righteously rejected : would not, the church so doing, incur the 
 displeasure, nay, even the censure, of the church that had rejected 
 him? and, we should think justly too, if he deserved to be rejected. 
 And would not this naturally produce a schism betwixt the churches? 
 Or, if it be supposed that a schism did already exist, would not 
 this manifestly tend to perpetuate and increase it? If one church 
 receiving those, whom another puts away, will not be productive of 
 schism, we must confess, we cannot tell what would. That church, 
 therefore must siu-ely act very schismatically — very unlike a church 
 
35 
 
 of Christ, which necessarily pre-supposes, or produces schism, in 
 order to shield an oppressed lc!!o\v-christian, from the dreadful 
 consequences of its unrighteous proceedings. And is not this con- 
 fessedly the case with every church, which rejects a person from 
 its communion, while it acknowledges him to be a fellow-christian ; 
 and in order to excuse this piece of cruelty, says, he may find 
 refuge some pkce else ; some other church may receive him? 
 For as we have already observed, if no schism did already exist, 
 one church receiving those whom another has rejected, must cer- 
 tainly make one. The same evils also will zs justly attach to the 
 conduct of an individual, who refuses, or breaks communion with 
 a chuich, because it will not receive, or make room for, his private 
 opinions, or self-devised practices, in its public profession and ma- 
 nagements — for, does he not, in this case, actually take upon him 
 to judge the church, which he thus rejects, as unworthy of the 
 communion of christians? And is not this to all intents and pur- 
 poses declaring it, in his judgment, excommunicate ; or at least 
 worthy of excommunication? 
 
 Thus have we briefly endeavored to shew our brethren, what 
 evidently appears to us to be the heinous nature and dreadfijl conse- 
 quences of that truly latitudinarian principal and practice, which is 
 the bitter root of almost all our divisions , namely, the imposing of 
 our private opinions upon each other, as articles of faith or duty ; 
 introducing them into the public profession and practice of the 
 church, and acting upon them, as if they were the express law of 
 Christ, by judging and rejecting our brethren that differ with us in 
 those things ; or, at least, by so retaining them in our public pro- 
 fession and practice, that our brethren cannot join with us, or we 
 with them, without becoming actually partakers of those things, 
 which they, or we, cannot, in conscience approve ; and which the 
 word of God no where expressly enjoins upon us. To cease from 
 all such things, by simply returning to the original standard of 
 Christianity — the profession and practice of the primitive church, 
 as expressly exhibited upon the sacred page of New Testament 
 scripture, is the only possible way, that we can perceive, to get rid 
 of those evils. And we humbly think that a uniform agreement in 
 that for the preservation of charity would be infinately preferable t-o 
 our contention and divisions : nay, that such a uniformity is the 
 very thing that the Lord requires, if the New Testament be a 
 perfect model — a sufficient formula for the worship disipline and 
 government of the christian church. Let us do, as we are there 
 expressly told ti^ey did, say as tbey said : that is, profess and prac- 
 tise as therein expressly enjoined by precept and precedent, in 
 every possible instance, after tbeir approved example ; and in so 
 doing we shall realize, and exhibit, all that unity and uniformity,! 
 that the primative church possessed, or that the law of Christ re-' 
 quires. But if after all, our brethren can point out a better way to 
 regain and preserve that christian unity and charity expressly en- 
 joined upon the church of God, we shall thank them for the disco- 
 very and cheerfully embrace it. 
 
36 
 
 Should it snU be irrgei, t'-s.t tiiis would opei. a ■wide door 
 to ladnidinamniira, seeing all that profess christknity, profess 
 to receive the holv scriprares ; and yet diner so widely in 
 their religious sentimeEts. ^^'e say, let them proiess what 
 they will, their difference in religious profession and practice 
 originates in their departure from what is expressly revealed and 
 enjoined ; and not in their strict and faithful conformity to it — 
 which is the thing we humbly advise for putting an end to those 
 differences. But you may say, do they not already ail agree in the 
 letter, though differing so far in sentiment: However this may be, 
 have they all agreed to make the letter their rule ; or rather to 
 make it the subject matter of their profession and practice? Sure- 
 ly no ; or else they would all profess and practice the same thing. 
 Is it not as evident as the shining light, that the scripmres exhibit 
 but one and the self same subject matter of profession and practice ; 
 at all times, and in all places ; — and, that therefore, to say as it 
 declares, and to do as it prescribes, in all its holv precepts, iza 
 approved and imitable examples, would unite the christian church 
 in a holy sameness of protession and practice, throughout the whole 
 world? By the christian church throughout the world, we mean 
 the aggregate of such professors, as we have described in props. I 
 and 8 th, page 47 ; even all that mutually acknowledge each other 
 as christiarLS, upon the manifest evidence of their faith, holiness, 
 and charity. It is such only we intend, when we urge the necessity 
 of christian unity. Had only such been all along recognized, as 
 the genuine subjects of our holy religion, there would not, in all 
 probability, have been so much apparent need for human formulas, 
 to preserve an external formaliT}' of professional unitv, and sound- 
 ness in the faith : but artificial and superficious characters need 
 artificial means to train and unite them. A manifest attachment to 
 our Lord Jesus Christ in faith, holiness, and charity, was the origi- 
 nal criterion of christian character — the distinguishing badge of 
 our holy profession — ^the foundation and cement of christian unity. 
 But now, alas! *and long since, an external name — a mere educa- 
 tional formaiiry of sameness in the profession of a certain standard, 
 or formula of human fabric, with a very moderate degree of, what 
 is called, morality ; forms the bond and foundation — the root and 
 reason, of ecclesiastical tmity. Take away from such the technia. 
 of their profession — the shiboleth of parry ; and what have they 
 more? What have they left to distinguish, and hold them together? 
 As for the Bible, they are but little beholden to it ; they have 
 learned little from it ; they know little about it ; and therefore de- 
 pend as little upon it. Nay, they will even tell you, it would be of 
 DO use to them vrithout their formula ; they could not know a Papst 
 from a Protestant by //,• that merely by ;V, they could neither keep 
 themselves nor the chuch right for a single week ; you might 
 preach to them what you please ; they could not distinguish truth 
 from error. Poor people! it is no wonder they are so fond of their 
 formula. Therefore they that exercise authority upon them, and 
 
37 
 
 tell them what they are to believe, and what they are to do, are 
 called benefactors. These are the reverend, and right reverend 
 authors, upon whom they can, and do, place a more entire and 
 implicit confidence, than upon the holy Apostles and Phrophets ; 
 those plain, honest, unassuming men, who would never venture to 
 say, or do, any thing, in the name of the Lord, without an express 
 revelation from heaven ; and, therefore, were never distinguished 
 by the venerable titles of rabbi, or reverend ; but just simply 
 Paul, John, Thomas, &c. These were but servants. They did 
 not assume to legislate ; and therefore neither assumed, nor receiv- 
 ed, any honory title amongst men : but merely such as were de- 
 scriptive of their office. And how, we beseech you, shall this gross 
 and prevalent corruption be purged out of the visible professing 
 church, but by a radical reform ; but by returning to the original 
 simplicity, the primitive purity, of the christian institution and, of 
 course, taking up things just as we find them upon the sacred page. 
 And, who is there, that knows any thing of the present state of 
 the church, who does not perceive, that it is greatly overrun with 
 the aforesaid evils? Or, who that reads his Bible, and receives the 
 impressions, it must necessarily produce upon the receptive mind, 
 by the statements it exhibits ; does not perceive, that such a state of 
 things is as distinct from genuine Christianity, as oil is from water? 
 
 On the other hand, is it not equally as evident, that not one 
 of all the erroneous tenets, and corrupt practices, which have 
 so defamed and corrupted the public profession and practice of 
 Christianity, could ever have appeared in the world, had men kept 
 close by the express letter of the divine law — had they thus held 
 fast that form of sound words contained in the holy scriptures, and 
 considered it their duty so to do : — unless they blame those errors 
 and corruptions upon the very form and expression of the scrip- 
 tures ; and say, that, taken in their letter and connexion, they 
 immediately, and at first sight, as it were, exhibit the picture they 
 have drawn. Should any be so bold as to assert this, let them pro- 
 duce their performance, the original is at hand ; and let them shew 
 us line for line ; expression for expression ; precept and precedent 
 for practice ; without the torture of criticism, inference, or conjec- 
 ture ; and then we shall honestly blame the whole upon the Bible ; 
 and thank those that will give us an expurged edition of it ; call it 
 constitution, or formula, or what you please ; that will not be liable 
 to lead the simple unlettered world into those gross mistakes, those 
 contentions, schisms, excommunications and persecutions, which 
 have proved so detrimental and scandalous to our holy religion. 
 
 Should it be farther objected, that even this strict literal unifor- 
 mity would neither infer, nor secure unity of sentiment. — It is gran- 
 ted, that, in a certain degree, it would not ; nor, indeed, is there any 
 thing, either in scripture, or the nature of things, that should 
 induce us to expect an entire unity of sentiment, in the preser 
 imperfect state. The church may, and we believe will, come to 
 0uch a scriptural unity of faith and practice, that there will be no 
 
38 
 
 schism m the body ; no self-preferring sect of professed and ac- 
 knowledged christians, rejecting and excluding their brethren. 
 This cannot be, however, till the offensive and excluding causes be 
 removed ; and every one knows what these are. But that all the 
 members should have the same identical views of all divinely re- 
 vealed truths ; or that there should be no difference of opinion 
 among them, appears to us morally impossible, all things consi- 
 dered. Nor can we conceive, what desirable purpose such a vmity 
 of sentiment would serve : except to render useless some of those 
 gracious, self-denying, and compassionate precepts of mutual 
 sympathy and forbearance, which the word of God enjoins upon his 
 people. Such, then, is the imperfection of our present state — 
 Would to God it might prove, as it ought, a just and humbling 
 counterbalance to our pride! Then, indeed, we would judge one 
 another no more about such matters. We would rather be consci- 
 entiously cautious to give no offense ; to put no stumbling block, 
 or occasion to fall in our brother's way. We would then no longer 
 exalt our own opinions and inferences to an equality with express 
 revelation, by condemning and rejecting our brother, for differing 
 with us in those things. 
 
 But although it be granted, that the vmiformity we plead for, 
 would not secure unity of sentiment ; yet we should suppose, that 
 it would be as efficacious for that purpose, as any human expedient, 
 or substitute whatsoever. And here we would ask, have all, or any, 
 of those human complications been able to prevent divisions, to 
 heal breaches, or to produce and maintain unity of sentiment, even 
 amongst those who have most firmly, and solemnly, embraced them? 
 We appeal for this to the history of all the churches, and to the 
 present divided state of the church at large. What good then have 
 those devisive expedients accomplished, either to the parties that 
 have adopted them, or to the church universal ; which might not 
 have been as well secured, by holding fast in profession and prac- 
 tice that form of sound words, contained in the di\'ine standard ; 
 wdthout at the same time, being liable to any of those dangerous 
 and destructive consequences, which have necessarily ensued upon 
 the present mode? Or wUl any venture to say, that the scriptures 
 thus kept in their proper place, would not have been amply sufH- 
 cient, under the promised influence of the divine spirit to have 
 produced all that unity of sentiment, which is necessary to a life of 
 faith and holiness ; and also to have preserved the faith and worship 
 of the church as pure from mixture and error, as the Lord intend- 
 ed ; or as the present imperfect state of his people can possibly 
 admit? We should tremble to think that any christian should say, 
 that they would not. And if to use them thus, would be sufncient 
 for those purposes ; why resort to other expedients — to expedients, 
 which, from the beginning to this day, have proved utterly insuffi- 
 cient ; nay, to expedients, which have always produced the very 
 contrary effects, as experience testifies. Let none here imagine 
 that we set any certain limits to the Divine intention, or to the 
 
39 
 
 greatness of his power when we thus speak, as if a certain degree 
 of purity from mixiure and error were not designed for the church 
 in this world, or attainable by nio people upon earth ; except in so 
 far as respects the auainmcnt of an angelic or unerring perfec- 
 tion ; much less, that we mean to suggest, that a very moderate 
 degree of unity and purity should content us. We only take it for 
 granted, that such a state of perfection is neicher intended, nor 
 attainable in this world, as will free the church from all those weak- 
 nesses, mistakes, and mismanagements, from which she will be 
 completely exempt in heaven : — however sound and upright she 
 may now be in her profession, intention, and practice. Neither let 
 any imagine, what we liere, or elsewhere suppose, or intend to assert, 
 that human standards, are intentionally set up in compedtion with 
 the Bible ; much less in opposition to it. We fairly understand 
 and consider them as human expedients, or as certain doctrinal de- 
 clarations of the sense in which the compilers understood the 
 scriptures ; designed, and embraced, for the purpose ot promoting 
 and securing, that desirable unity and purity, which the Bible alone, 
 without those helps, would be insufficient to maintain and secure. 
 If this be not the sense of those that receive and hold them, for 
 the aforesaid purpose, we should be glad to know what it is. It is, 
 however, in this very sense that we take them up, when we com- 
 plain of them, as not only unsuccessfiil, but also as unhappy expe- 
 dients ; producing the very contrary effects. And even suppose it 
 were doubtful, whether or not those helps have produced divisions ; 
 one thing at least is certain, that they have not been able to prevent 
 them ; and now that divisions do exist, it is as certain, that they 
 have no fitness nor tendency to heal them ; but the very contrary, as 
 fact and experience clearly demonstrate. What shall we do then 
 to heal our divisions? We must certainly take some other way 
 than the present practice, if they ever be healed ; for it expressly 
 says, they must, and shall, be perpetuated forever. Let all the 
 enemies of Christianity say amen. But let all christians, corttinually 
 say, forbid it, O Lord. May the good Lord subdue the corruptions, 
 and heal the divisions of his people. Amen and amen. 
 
 After all that has been said, some of our timid brethren may 
 possibly stOl object, and say ; we fear, that without the intervention 
 of some definite creed or formula, you will justly incur the censure 
 of latitudinarianism ; for how, otherwise, detect and exclude Arians, 
 Socinians, &c. &c? To such we would reply, that if to profess, in- 
 culcate, and practice, neither more nor less, neither any thing else 
 nor otherwise, than the Divme Word expressly declares respecting 
 the entire subject of faith and duty ; and simply to rest in that, as 
 the expression of our faith, and rule of our practice ; will not 
 amount to the profession, and practical exhibition, of Arianism 
 Socinienism, &c. &c. but merely to one and the self same thing, 
 whatever it may be called ; then is the ground that we have taken, 
 the principle that we advocate, in nowise chargeable with latitudi- 
 narianism. Should it be still further objected that all these sects. 
 
40 
 
 and many more, profess to receive the Bible, to believe it to be the 
 word of God ; and therefore will readily profess to believe and 
 practise whatever is revealed and enjoined therein ; and yet each 
 will ur.ccrstar.d it his own way, and of course practise accordingly : 
 nevertheless, accordii^.g to the plan proposed, you receive them all. 
 We woi;ld zs'k, then, do all these profess, and practise, neither 
 more, nor less, than what we read in the Bible — than what is ex- 
 pressly rcveulcd and enjoined therein? If so they all profess and 
 practise the same thing ; for the Bible exhibits but one and the 
 self-s^me thing to all. Or, is it their own inferences and opinions 
 that they, in reality, profess and practise? If so, then upon the 
 ground that we have taken, they stand rejected, as condemned of 
 themselves ; for thus professing one thing, when in fact and reahty 
 they rr.anifcstly practise another. But perhaps you will say, that 
 although a uniformity in profession, and it may be in practice too, 
 might thus be produced ; yet still it would amount to no more than 
 merely a uniformity in words, and in the external formalities of 
 practice ; while the persons thus professing and practising, might 
 each entertain his own sentiments, how different soever these might 
 be. Our reply is, if so, they could hurt no body but himself ; 
 besides, if persons thus united, professed and pracused all the same 
 things, pray, who could tell, that they entertained different senti- 
 ments ; or even in justice suppose it, unless they gave some 
 evident intimation of it? which, if they did, would jusdy expose 
 them to censure ; or to rejection, if they repented not ; seeing the 
 offence, in this case, must amount to nothing less than an express 
 violation of the expressly revealed will of God — to a manifest trans- 
 gression of the express letter of the law ; for we have declared, 
 that except in such a case, no man, in our judgment, has a right to 
 judge, that is, to condemn, or reject, his professing brother. — 
 Here, we presume, there is no greater latitude assumed, or allowed, 
 on either side, than the law expressly determines. But we would 
 humbly ask, if a professed agreement in the terms of any standard 
 be not liable to the very same objection? If, for instance, Arians, 
 Socinians, Arminians, Calvinists, Antinomians, &c. &c. might not 
 all subscribe the Westminster Confession, the Athipasian Creed, 
 or the doctrinal articles of the Church of England. If this 
 be denied, we appeal to historical facts ; and, in the mean time, 
 venture to assert, that such things are, and have been done. Or 
 will any say, that a person might not with equal ease, nonesdy, and 
 consistency, be an Arian, or a Socinian, in his heart, while subscri- 
 bing the Westminster Confession, or the Athenasian Creed, as 
 while making his unqualihed protession to believe every thing that 
 the scriptures declare concerning Christ? to put all that confi- 
 dence in him ; and to ascribe all that glory, honor, thanksgiving, 
 and praise "to him, professed, and ascribed to him in the Divine 
 Word? If you say not it follows of undeniable consequence, that 
 the wisdom of men, in those compiladons, has affected, what the 
 Divine Wisdom either could not, would not, or did not do, in tiat 
 
41 
 
 all-perfect and glorious revelation of his will, contained in the holy 
 Scriptures. Happy emendation! Blessed expedient! Happy in- 
 deed, for the church, that Athenasius arose in the fourth century, 
 to perfect what the holy apostles and prophets had left in such a rude 
 and unfinished state. But if, after all, the Divine Wisdom did not 
 think proper to do any thing more, or any thing else, than is already 
 done Ln the Sacred Oracles, to settle and determine those important 
 points ; who can say that he determined such a thing should be done 
 afterwards? Or has he any where given us any intimation of such 
 an intention? 
 
 Let it here be carefully observed that the question before us is 
 about human standards designed to be subscribed, or otherwise 
 solemnly acknowledged, for the preservation of ecclesiastical unity 
 and purity ; and therefore of course, by no means, applies to the 
 many excellent performances, for the scriptural elucidation and 
 defence of divinely revealed truths, and other instructive purposes. 
 These, we hope, according to their respective merit, we as highly 
 esteem, and as thankfully receive, as our brethren. But farther, 
 with respect to unity of sentiment, even suppose it ever so desira- 
 ble, it appears highly questionable, whether such a thing can at all 
 be secured, by any expedient whatsoever ; especially if we consi- 
 der, that it necessarily pre-supposes in so far, a unity or sameness 
 of understanding. Or, will any say, that, from the youth of seven- 
 teen to the man of four score — from the illiterate peasant, up to the 
 learned prelate ; all the ligitmate members of the church enter- 
 tain the same sentiments under their respective formulas. If not, 
 it is stOl but a mere verbal agreement, a mere shew of unity. They 
 say an amen to the same forms of speech, or of sound words, as 
 they are called ; without having, at the same time, the same views 
 of the subject ; or, it may be, without any determinate views of it 
 at all. And what is still worse, this profession is palm.ed upon the 
 world, as well as upon the too credulous professors themselves, for 
 unity of sentiment ; for soundness in the taith : when Ln a thousand 
 instances, they have, properly speaking, no faith at all : that is to 
 say, if faith necessarily pre-supposes a true and satisfactory convic- 
 tion of the scriptural evidence and certainty of the truth of the 
 propositions we profess to believe. A cheap and easy orthodoxy 
 this, to which we may attain by committing to memory a catechism ; 
 or professing our approbation of a formula, made ready to our 
 hand ; which we may or may not have once read over ; or even if 
 we have, yet may not have been able to read it so correctly and 
 intelligently, as to clearly understand one single paragraph from 
 beginning to end ; much less to compare it vvich, to search and try 
 it by, the holy Scriptures ; to see if these things be so. A eheap 
 and easy orthodoxy this, indeed, to v.-hich a person may thus attain, 
 without so much as turning over a single leaf of his Bible ; whereas 
 Christ knew no other way of leading us to the knowledge of him- 
 «clf, at least has pcrscribed no otiicr, but by searching the Scrip- 
 tures, with reliance upon his holy Spirit. A person may, however, 
 
 F 
 
42 
 
 by this short and easy method, becomes as orthodox as the Apostle 
 Paul (if such superlical professions, such mere hearsay verbal 
 repetitions can be called orthodoxy) without ever once consulting 
 the Bible ; or so much as putting up a single petition for the Holy 
 Spirit to guide him into all truth ; to open his understanding to 
 know the Scriptures ; for, his form of sound words truly believed, 
 if it happened to be right, must, without more ado, infallibly secure 
 his orthodoxy. Thrice happy expedient! But is there no latitu- 
 dinarianism in all this? Is not this taking a latitude, in devising 
 ways and means for accomplishing divine and saving purposes, 
 which the Divine law has no where prescribed ; for which the 
 Scriptures no where afford us, either precept or precedent? Unless 
 it can be shewn, that making human standards to determine the 
 doctrine, worship, discipline, and government, of the church, for 
 the purpose of preserving her unity and purity ; and requiring an 
 approbation of them as a term of communion ; is a Scripture insti- 
 tution. Far be it from us, in the mean time, to alledge, that the 
 church should not make every spiritual exertion, in her power, 
 to preserve her unity and purity ; to teach and train up her mem- 
 bers in the knowledge of all divinely revealed truth ; or to say, that 
 the evils, above complained of, attached to all that are in the habits of 
 using the aforesaid helps ; or that this wretched state of things, 
 however general, necessarily proceeds from the legitimate use of 
 such ; but rather, and entirely, from the abuse of them ; which is 
 the very and only thing, that we are all along opposing, when we 
 allude to those subordinate standards. — (An appellation this, bye the 
 bye, which appears to us highly paradoxical, if not utterly inconsis- 
 tent, and full of confiision. ) 
 
 But however this may be, we are by no means to be understood 
 as at all wishing to deprive our fellow-christians of any necessary 
 and possible assistance to understand the scriptures : or to come to 
 a distinct and particular knowledge of every truth they contain ; — 
 for which purpose the Westminister Confession and Catechisms, 
 may with many other excellent performances, prove eminently 
 useftil. But, having served ourselves of these, let our profiting 
 appear to all, by our manifest acquaintance with the Bible ; by 
 making our profession of faith and obedience, by declaring its di- 
 vine dictate, in which we acquiesce as the subject matter and rule 
 of both — in our ability to take the Scripture in its connexion upon 
 these subjects, so as to understand one part of it by the assistance 
 of another — and in manifesting our self knowledge, our knowledge 
 of the way of salvation, and of the mystery of the christian life, in 
 the express light of divine revelation ; by a direct and immediate 
 reference to, and correct repetition of, what it declares upon these 
 subjects — We take it for granted, that no man either knows God, 
 or himself, or the way of salvation, but in so far, as he has heard 
 and understood his voice upon those subjects, as addressed to him 
 in the Scriptures ; and that, therefore, whatever he has heard and 
 learned of a saving nature, is contained in the express terms of the 
 
43 
 
 Bible. If so, in the express terms, in and by which, "he hath heard 
 and learned of the Father," let him declare it. This by no means 
 forbids him to use helps : but, we humbly presume, will effectually 
 prevent him from resting either in them or upon them ; which is 
 the evil so justly complained of — from taking up with the directory 
 Instead of the object to which it directs. Thus will the whole 
 subject of his faith and duty, in so far as he hath attained, be express- 
 ly declared, in a "thus saith the Lord." And, is it not worthy of 
 remark, that, of whatever use other books may be, to direct and 
 lead us to the Bible ; or to prepare and assist us to understand it ; 
 yet the Bible never directs us to any book but itself. When we 
 come forward then as christians to be received by the church, 
 which, properly speaking, has but one book. "For to it were 
 committed the oracles of God ;" let us hear none else. Is it not 
 upon the credible profession of our faith in, and obedience to, its divine 
 contents, that the church is bound to receive applicants for admis- 
 sion? And does not a profession of our faith and obedience, neces- 
 sarily pre-suppose a knowledge of the dictates we profess to believe 
 and obey? Surely, then, we can declare them ; and as surely, if our 
 faith and obedience be divine, as to the subject matter, rule, and 
 reason of them, it must be a "thus saith the Lord ;" if otherwise, 
 they are merely human ; being taught by the precepts of men. In 
 the case then before us, that, is, examination for church member- 
 ship, let the question no longer be what does any human system 
 say of the primitive or present state of man ; of the person, offices 
 and relations of Christ, &c. &c. or of this, that, or the other duty ; 
 but what says the Bible? Were this mode of procedure adopted, 
 how much better acquainted with their Bibles would christians be? 
 What an important alteration would it also make in the education of 
 youth? Would it not lay all candidates for admission into the church 
 under the happy necessity of becoming particularly acquainted with 
 the holy Scriptures? whereas, according to the present practice, 
 thousands know little about them. 
 
 One thing still remains that may appear matter of difficulty or 
 objection to some ; namely, that such a close adherence to the 
 express letter of the Divine word, as we seem to propose, for the 
 restoration and maintenance of christian unity ; would not only 
 interfere with the free communication of our sentiments one to 
 another, upon religious subjects ; but must, of course, also neces- 
 sarialy interfere with the public preaching and expounding of the 
 Scriptures, for the edification of the church. Such as feel disposed 
 to make this objection, should justly consider tnat one of a similar 
 nature, and quite as plausable, might be made to the adoption ot 
 human standards ; especially when made as some of them confess- 
 edly are, "the standard for all matters of doctrine, worship, disci- 
 pline, and government." In such a case it might, with as much 
 justice, at least, be objected to the adopters ; you have now no more 
 use for the Bible ; you have got another book which you have 
 adopted as a standard for all religious purposes — you have no farther 
 
44 
 
 use for explaining the Scriptures, cither as to matter of faith or 
 duty : for this you have confessedly done already in your standard, 
 wherein you have determined all matters of this nature. You also 
 profess to hold fast the form of sound words, which you have thus 
 adopted ; and therefore you must never open your mouth upon any 
 subject in any other terms than those of your standard. In the 
 mean time, would any of the parties, which has thus adopted its 
 respective standard, consider any of these charges just? If not, let 
 them do as they would be done by. We must confess, however, that 
 for our part, we cannot see how, with any shadow of consistency, 
 some of them could clear themselves, especially of the first ; that 
 is to say, if words have any determinate meaning ; for certainly it 
 would appear almost, if not altogether, incontrovertible ; that a 
 book adopted by any party as its standard for all matters of doctrine, 
 worship, discipline, and government ; must be considered as the 
 Bible of that party. And after all that can be said in favor of such 
 a performance, be it called Bible, standard, or what it may ; it is 
 neither any thing more nor better, than the judgment, or opinion of 
 the party composing or adopting it ; and therefore wants the sanc- 
 tion of a Divine authority ; except in the opinion of the party 
 which has thus adopted it. But can the opinion of any party, be 
 it ever so respectable, give the stamp of a Divine authority to its 
 judgments? If not, then every human standard is deficient in thia 
 leading, all-important, and indispensable property of a rule, or 
 standard, for the doctrine, worship, discipline, and government of 
 the church of God. But without insisting farther upon the intrin- 
 sic and irremediable deficiency of human standards, for the above 
 purpose, (which is undeniably e\'ident, if it be granted that a Di- 
 vine authority is indispensably necessary to constitute a standard, or 
 rule for divine things : such as is the constitution, and manage- 
 ments ; the faith, and worship of the christian church) — we would 
 humbly ask would any of the parties consider as just, the foregoing 
 objections, however conclusive and well founded, all or any of them 
 may appear? We believe they would not. And may we not with 
 equal consistency hold fast the expressly revealed will of God, in 
 the very terms in which it is expressed in his Holy Word, as the 
 very expression of our faith, and express rule of our duty ; and 
 yet take the same liberty that they do, notwithstanding their pro- 
 fessed and steadfast adherence to their respective standards? We 
 find they do not cease to expound, because they have already ex- 
 pounded, as before alleged ; nor yet do they always confine them- 
 selves to the express terms of their respective standards ; yet they 
 acknowledge them to be their standards, and profess to hold them 
 fast. Yea, moreover, some of them profess, and, if we may con- 
 clude from facts, we believe each of them is disposed to defend, 
 by occasional vindications (or testimonies, as some call them,) the 
 sentiments they have adopted, and engossed in their standards ; 
 without, at the same time, requiring an approbation of those occa- 
 sional performances, as a term of conmiunion. And what should 
 
45 
 
 hinder us, or any, adopting the Divine Standard, as aforesaid, with 
 equal consistency to do the same ; for the vindication of the divine 
 truths expressly revealed and enjoined therein? To say that wc 
 cannot believe and profess the truth ; understand one another ; in- 
 culcate and vindicate the faith and law of Christ ; or do the duties 
 incumbent upon christians, or a christian church, without a human 
 standard ; is not only saying, that such a standard is quite essential 
 to the very being of Christianity, and of course must have existed 
 before a church was, or could be formed : but it is also saying, that 
 without such a standard, the Bible would be quite inadequate, as a 
 rule of faith and duty ; or rather, ot no use at all ; except to fur- 
 nish materials for such a work — whereas the church of Ephesus, 
 long before we have any account of the existence of such a standard, 
 is not only mentioned, with many others, as in a state of existence ; 
 and of high attainments too ; but is also commended for her vigi- 
 lance and fidelity, in detecting and rejecting false apostles. - "Thou 
 hast tried them which say they are apostles, and are not, and hast 
 found them liars." But should any pretend to say, that although 
 such performances be not essential to the very being of the church, 
 yet are they highly conducive to its well being and perfection. For 
 the confutation of such an assertion, we would again appeal to 
 church history, and existing facts, and leave the judicious and intel- 
 ligent christian to determine. 
 
 If after all that has been said, any should still pretend to affirm, 
 that the plan we profess to edopt and recommend, is truly latitudi- 
 narian, in the worst and fullest sense of the term ; inasmuch as it 
 goes to make void all human efforts to maintain the unity and purity 
 of the church, by substituting a vague and indefinite approbation 
 of the Scriptures as an alternative for creeds, confessions, and 
 testimonies ; and thereby opens a wide door for the reception of all 
 sorts of characters and opinions into the church. Were we not 
 convinced by experience, that notwithstanding all that has been 
 said, such objections would likely be made ; or that some weak 
 persons might possibly consider them as good as demonstration ; 
 especially when proceeding from highly influential characters (and 
 there have not been wanting such in all ages to oppose, under 
 various plausable pretences, the unity and peace of the church) 
 were it not for these considerations, we should content ourselves 
 with what we have already advanced upon the whole of the subject, 
 as being well assured, that duly attended to, there would not be the 
 least room for such an objection : but to prevent if possible such 
 unfounded conclusions ; or if this cannot be done, to caution and 
 assist the too credulous and unwary professor, that he may not be 
 carried away all at once with the high-toned confidence of bold 
 assertion ; — we would refer him to the overture for union in truth 
 contained in the foregoing address. Union in truth, amongst all 
 the manifest subjects of grace and truth, is what we advocate. 
 We carry our views of union no farther than this ; nor de we pre- 
 sume to recommend it upon any other principle than truth alone. 
 
46 
 
 Now surely truth is something certain and definite ; if not, who 
 will take upon him to define and determine it? This we suppose 
 God has sufficiently done already in his Holy Word. That men 
 therefore truly receive and make the proper use of the Divine 
 word for walking together in truth and peace, in holiness and 
 charity, is, no doubt, the ardent desire of all the genuine subjects 
 of our holy religion. This we see, however, they have not done, 
 to the awful detriment, and manifest subversion of, what we might 
 almost call, the primary intention of Christianity. We dare not 
 therefore follow their example, nor adopt their ruinous expedients. 
 But does it therefore follow, that christians may not, or cannot, 
 take proper steps to ascertain that desirable and preceptive unity, 
 which the Divine word requires, and enjoined? Surely no — at least 
 we have supposed no such thing ; — but on the contrary, have over- 
 tured to our brethren, what appears to us undeniably just, and 
 scripturally evident ; and which we humbly think, if adopted and 
 acted upon, would have the desired effect — adopted and acted upon, 
 not indeed as a standard for the doctrine, worship, discipline, and 
 government of the church ; for it pretends not to determine these 
 matters ; but rather supposes the existance of a fixed and certain 
 standard of divine original ; in which every thing that the wisdom 
 of God saw meet to reveal and determine, for these, and all other 
 purposes, is expressly defined and determined ; betwixt the chris- 
 tian and which, no medium of human determination ought to be 
 interposed. In all this, there is surely nothing like the denial 
 of any lawful effort, to promote and maintain the churches unity ; 
 though there be a refusal of the imwarantable interposition, of an 
 unauthorized and assuming power. 
 
 Let none imagine, that we are here determining upon the merits 
 of the overture, to which, in the case before us, we find it neces- 
 sary to appeal, in our own defence, against the injustice of the 
 supposed charge above specified. To the judgment of our brethren 
 have we referred that matter ; and with them we leave it. All we 
 intend, therefore, is to avail ourselves so far, of what we have 
 done, as to shew, that we have no intention whatsoever of substi- 
 tuting a vague indefinite approbation of the Scriptures, as an alter- 
 native for creeds, confessions, and testimonies ; for the purpose of 
 restoring the church to her original constitunal unity and purity. 
 In avoiding Svlla we would cautiously guard against being wrecked 
 upon the Charybdis. Extremes we are told arc dangerous. We 
 therefore suppose a middle way ; a safe way ; so plainly marked out 
 by unerring wisdom, that, if duly attended to under the Divine 
 direction, the wayfaring men, though fools, need not err therein ; 
 and of such is the kingdom of God ; *'for he hath chosen the foolish 
 things of the world to confound the things that are wise." We 
 therefore conclude, it must be a plain way, a way most graciously 
 and most judiciously adapted to the capacity of the subjects ; and 
 consequently not the way of subscribing, or otherwise approving 
 human standards, as a term of admission into his cijurch ; as a test 
 
47 
 
 and defence of orthodoxy ; which even the compilers themselvet 
 are not always agreed about ; and which nineteen out of twenty of 
 the Lord's people cannot thoroughly understand. It must be a way 
 very far remote from logical subtUties, and metaphysical specula- 
 tions ; and as such we have taken it up, upon the plainest and most 
 obvious principles of divine revelation, and common sense — the 
 common sense, we mean of christians, exercised upon the plain- 
 est and most obvious truths and facts, divinely recorded for their 
 instruction. Hence we have supposed in the first place, the true 
 discrimination of christian character to consist in an intelligent 
 profession of our faith in Christ and obedience to him in all things 
 according to the Scriptures ; the reality of which profession is 
 manifested by the holy consistency of the tempers and conduct ot 
 the professors, with the express dictates, and approved examples 
 of the Divine word. Hence we have humility, faith, piety, tem- 
 perence, justice, charity, &c. professed and manifested in the first 
 instance by the persons' professing with self-application the con- 
 vincing, humbling, encouraging, pious, temperate, just and cha- 
 ritable doctrines and precepts of the inspired volume, as exhibited 
 and enforced in its holy and approved examples ; and the sincerity 
 of this profession evidently manifested, by the consistency of the 
 professor's temper and conduct with the entire subject of his pro- 
 fession ; either by an irreproveable conformity like good Zachariah 
 and Elizabeth, which is of all things most desirable ; or otherwise, 
 in case of any visible failure, by an apparently sincere repentance, 
 and evident reformation. Such professors, and such only, have we 
 supposed to be, by common consent, truly worthy the christian 
 name. Ask from the one end of heaven to the other, the whole 
 number of such intelligent and consistent professors as we intend, 
 and have discribed, and we humbly presume, there will not be 
 found one dissenting voice. They will all acknowledge with one 
 consent, that the true discrimination of christian character consists 
 in these things ; and that the radical, or manifest want, of any of 
 the aforesaid properties, completely destroys the character. 
 
 We have only here taken for granted, what we suppose no rational 
 professor will venture to deny ; namely, that the Divine Word 
 contains an ample sufficiency upon every of the foregoing topics to 
 stamp the above character ; if so be, that the impressions which its 
 express declarations are obviously calculated to produce, be truly 
 received ; for instance, suppose a person profess to believe, with 
 application to himself, that whole discription of human depravity 
 and wretchedness which the Scriptures exhibit of fallen man, in 
 the express declarations and dismal examples of human wicked- 
 ness therein recorded ; contrasted with the holy nature, the righte- 
 ous requirements, and inflexible justice of an infinitely holy, just, 
 and jealous God ; would not the subject matter of such a profes- 
 sion be amply sufficient to impress the believing mind with the 
 most profound humility, self-abhorrence, and dreadfial apprehen- 
 sion of the tremendous effects of sin? Again should the person 
 
48 
 
 profess to believe, in connexion with this, all that the Scripture* 
 declare of the sovereign love, mercy, and condescension of God, 
 towards guilty, depraved, rebellious man, as the same is manifested 
 in Christ, and in all the gp-acious declarations, invitations and pro- 
 mises, that are made in and through him, for the relief and encou- 
 ragement of the guilty. Sec. would not all this, taken together, be 
 sufficient to impress the believing mind with the most lively confi- 
 dence, gratitude, and love? Should this person, moreover, profess 
 that delight and conndence in the Divine Redeemer — that volunta- 
 ry submission to him — that worship and adoration of him, which 
 the Scriptures expressly declare to have been the habits and prac- 
 tice of his people ; would not the subject matter of this profession 
 be amply sufficient to impress the believing mind with that dutiful 
 disposition, with that gracious veneration, and supreme reverence, 
 which the word of God requires? And should not all this taken 
 together satisfy the church, in so far, in point of profession? It 
 not, there is no alternative but a new revelation ; seeing that to 
 deny this, is to assert, that a distinct perception, and sincere profes- 
 sion, of whatever the word declares upon every point of faith and 
 duty, is not only insufficient, as a doctrinal means, to produce a 
 just and suitable impression in the minds of the believing subject y 
 but is also insufficient to satisfy the church, as to a just and adequate 
 profession : — if otherwise, then it vv-Ul necessarily follow, that not 
 every sort of character, but that one sort only, is admissible upon 
 the principle we have adopted ; and, that by the universal consent 
 of all, that we, at least, dare venture to call christians, this is ac- 
 knowledged to be, exclusively, the true christian character. Here 
 then we have a fixed point, a certain description of character, vi'hich 
 combines in every professing subject, the scriptural profession, the 
 evident manifestation, of humility, faith, piety, temperance, jus- 
 tice, and charity ; instructed by, and evidendy answering to, the 
 entire declaration of the Word, upon each of those topics : which, 
 as so many properties, serve to constitute the character. Here, we 
 say, we have a fixed and at the same time sweeping distinction ; 
 which, as of old, manifesdy divides the whole world, however, 
 other ways distinguished, into but two classes only. "We know," 
 said the Apostle, evidently speaking of such, "that we are of God, 
 and the whole world lieth in wickedness." 
 
 Should it be enquired concerning the persons included in this 
 description of character, whether they be Arminians, or Calvinists, 
 or both promiscuously huddled together? It may be jusdy replied, 
 that, according to what we have proposed, they can be nominally 
 neither, and of course not both ; for we call no man master on 
 earth ; for one is our master, even Christ and all we are brethren — 
 are christians by profession ; and, as such abstract speculadon and 
 argumentadve theory make no part, either of our profession, or 
 practice. Such professors, then, as we intend, and have described, 
 are just what fheir profession and practice make them to be ; and 
 this we hope has been scripturally, and, we might add, satisfactorily 
 
49 
 
 defined ; in so far, at least, as the limits of so brief a performance 
 would admit. We also entertain the pleasing confidence, that the 
 plan of procedure which we have ventured to suggest, if duly 
 attended to, if fully reduced to practice, would necessarily secure 
 to the professing subject all the advantages of divinely revealed 
 truth, without any liability to conceal, or diminish, or to misrepre- 
 sent it ; as it goes immediately to ascribe every thing to God re- 
 specting his sovereignty, independence, power, wisdom, goodness, 
 justice, truth, holiness, mercy, condescension, love and grace, &c. 
 which is ascribed to him in his word ; as also to receive whatever 
 it declares concerning the absolute dependence of the poor, guilty, 
 depraved, polluted creature, upon the Divine will, power, and grace, 
 for every saving purpose : a just perception and correspondent pro- 
 fession of which, according to the Scriptures, is supposed to con- 
 stitute that fundamental ingredcnt in christian character, true 
 evangelical humility. And so of the rest. Having thus, we hope, 
 scripturally and evidently determined the character with the proper 
 mode of ascertaining it, to the satisfaction of all concerned : we 
 next proceed to affirm with the same scriptural evidence, that 
 amongst such, however situated, whether in the same or similar 
 associations, there ought to be no schisms, no uncharitable divisions ; 
 but that they ought all mutually to receive, and acknowledge each 
 other as brethren. As to the truth of this assertion, they are all 
 likewise agreed without one dissenting voice. We next suggest 
 that for this purpose they ought to all walk by the same rule, to 
 mind and speak the same thing, &c. and that this rule is, and ought 
 to be, the Divine Standard. Here again we presume there can be 
 no objection, no, not a single dissenting voice. As to the rule 
 itself, we have ventured to alledge that the New Testament is the 
 proper and immediate rule, directory, and formula, for the New 
 Trstament church, and for the particular duties of christians ; as 
 the Old Testament was for the Old Testament church, and for the 
 particular duties of the subject under that dispensation ; at the 
 same time by no means excluding the old as fundamental to, illus- 
 trative of, and inseparably connected with, the new ; and as being 
 every way of equal authority, as well as of an entire ssmeness with 
 it, in every point of moral natural duty ; though not immediately 
 our rule, without the intervention and coincident of the new ; in 
 which our Lord has taught his people, by the ministry of his holy 
 Apostles, all things whatsoever thay should observe and do, till the 
 end of the world. Thus we come to the one rule, taking the Old 
 Testament as explained and perfected by the new, and the new as 
 illustrated and enforced by the old ; assuming the latter as the pro- 
 per and immediate directory for the christian church, as also for 
 the positive and particular duties of christians, as to all things 
 whatsoever they should observe and do. Farther, that in Hie ob- 
 servance of this Divine rule — this authentic and infillible directory, 
 all such may aome to the desirable coincidence of holy unity and 
 uniformity of profession and practice ; we have overtured that they 
 
 G 
 
50 
 
 all speak, profess, and practice, the very same things, that are 
 exhibited upon the sacred page of New Testament Scripture, as 
 spoken and done by the Divine appointment and approbation ; and 
 that this be extended to every possible instance of uniformity, with- 
 out addition or diminution ; without introducing any thing of private 
 opinion, or doubtful disputation, into the public profession or prac- 
 tice of the church. Thus and thus, have we overtured to all intent* 
 and purposes, as may be clearly seen by consulting the overture 
 itself ; in which, however, should any thing appear not sufiicicnily 
 explicit, we flatter ourselves it may be fiilly imderstood, by taking 
 into consideration what has been variously suggested, upon this- 
 important subject, throughout the whole of these premises ; so 
 that if any due degree of attention be paid, we should think it next 
 to impossible, that we could be so far misimderstood, as to be charg- 
 ed with Latitudinarianism in any usual sense of the word. Kere 
 we have proposed but one description of character as eligible, or 
 indeed as at all admissible to the rights and pri\Tleges of Christian- 
 ity. This discription of character we have defined by certain and 
 distinguishing properdes, which not only serve to distinguish it 
 from every other ; but in which all the real subjects themselves 
 are agreed, without one exception : all such being mutually and 
 reciprocally acknowledged by each other, as legitimate members 
 of the church of God. All these moreover agreeing in the indis- 
 pensable obligation of their unity ; and in the one rule by which it 
 is instructed — and also in the preceptive necessity of an entire uni- 
 formity in their public profession and managements for prom.oting 
 and preserving this unity — that there should be no schism in the 
 body ; but that all the members should have the same care one for 
 another — yet in many instances unhappily, and, we may troly sav, 
 involuntarily difFering through mistake and mismanagement ; which 
 it is our humble desire and endeavour to detect and remove, by 
 obviating every thing that causeth difference ; being persauded that 
 as truth is one and indivisable wherever it exists ; so all the 
 genuine subjects of it, if disentangled from artificial impediments, 
 must and will necessarily fall in together, be all on one side, united 
 in one profession, acknowledge each other as brethren, and love as 
 children of the same family. For this purpose we have overtured 
 a certain and determinate application of the rule, to which we pre- 
 sume there can be no reasonable objection, and which, if adopted 
 and acted upon, must, we think, infallibly produce the desired 
 effect , unless we should suppose that to say and do, what is ex- 
 pressly said and done before our eyes upon the sacred page, would 
 offend the believer ; or that a strict uniformity, and entire scriptural 
 sameness in profession and practice, v.ould produce divisions and 
 offences amongst those, who are already united in one spirit, one 
 Lord, one faith, one baptism, one hope of their calling, and in one 
 God and father of all, who is above all, and through all, and in 
 them all ; as is confessedly the case with all of this character 
 throughout all the chiirches. To induce to this we have also at- 
 
51 
 
 tempted to call their attention to tne heinous nature and awful 
 consequences of schism, and to that evil anti-scriptural principle 
 from which it necessarily proceeds. We have likewise endeavor- 
 ed to shew, we humbly think with demonstrable evidence, that there 
 is no alternative, but either to adopt that scriptural uniformity we 
 have recommended, or else continue as we are, bewildered in 
 schisms, and overwhelmed with the accursed evils inseparable 
 from such a state. It remains now with our brethren to determine 
 upon the whole of these premises ; to adopt, or to reject, as they 
 see cause ; but, in the mean time, let none impeach us with the 
 latitudinarian expedient of substituting a vague indefinite approba- 
 tion of the Holy Scriptures, as an alternative for the present prac- 
 tice of making the approbation of human standards a term of 
 communion ; as it is undeniably evident that nothing can be farther 
 from our intention. Were we to judge of what we humbly propose 
 and urge as indispensibly necessary for the reformation and unity 
 of the church, we should rather apprehend, that there was reason 
 to fear a charge of a very different nature ; namely, that we aimed 
 at to much strictness, both as to the description of character which 
 we say ought only to be admitted, and also as to the use and appli- 
 cation of the rule. But should this be the case, we shall cheerfully 
 bear with it ; as being fully satisfied, that not only the common 
 sentiment of all apparently sincere, intelligent and practical chris- 
 tians is on our side ; but that also the plainest and most ample 
 testimonies of the inspired volume sufficiently attest the truth and 
 propriety of what we plead for, as essential to the scriptural unity 
 and purity of the christian church ; and this we humbly presume 
 is what we should incessantly aim at. It would be strange, indeed, 
 if in contending earnestly for the faith, once delivered to the saints, 
 we should overlook those fruits of righteousness — that manifest 
 humility, piety, temperance, justice and charity — without which 
 faith itself is dead being alone. We trust we have not so learned 
 Christ : if so be, we have been taught by him, as the truth is in 
 Jesus, wc must have learned a very different lesson indeed. While 
 we would therefore insist upon an entire conformity to the Scrip- 
 tures in profession, that we might all believe and speak the same 
 things, and thus be perfectly joined together in the same mind and 
 in the same judgment ; we would, with equally scrupulosity, insist 
 upon and look for, an entire conformity to them in practice, in all 
 those whom we acknowledge as our brethren in Christ. "By their 
 fruits ye shall know them." "Not every one that saith unto me. 
 Lord, Lord, shall enter into the kingdom of heaven : but he that 
 doeth the will of my father which is in heaven. Therefore whoso- 
 ever heareth those sayings of mine, and doeth them not, shall be 
 likened unto a foolish man which built his house upon the sand. 
 Woe unto you scribes and pharisees, hypocrites, for ye say and do 
 not." We therefore conclude, that to advocate unity alone, how- 
 every desirable in itself without at the same time purging the 
 church of apparently unsanctified characters — even of all that can- 
 
52 
 
 not shew theii faith by their works, would be, at best, but a poor, 
 superficial, skin-deep reformation. It is from such characters, then, 
 as the proposed reformation, if carried into effect, would entirely 
 deprive of a name and a place in the church, that we have the 
 greatest reason to apprehend a determined and obstinate opposition. 
 And alas! there are very many of this descripdon ; and in many 
 places, of considerable influence — But neither should this discou- 
 rage us, when we consider the expressly revealed will of God upon 
 this point, Ezek. 44 6 — 9, with Matt. 13, 15 — 17, I. Cor. 5, 6 — 
 13, with many other Scriptures. Nor, in the end, will the muldtude 
 of unsanctified professors, which the proposed reformadon would 
 necessarily exclude, have any reason to rejoice in the unfaithfiilness 
 of those, that either through ignorance, or for filthy lucre sake, 
 indulged them with a name and place in the church of God. These 
 unfaithfU stewards — these now mistaken friends, will one day be 
 considered by such as their most cruel and treachsrous enemies. 
 These, then, are our sentiments, upon the entire subject of church 
 reformadon ; call it latitudinarianism, or puritanism, or what you 
 please : and this is the reformation for which we plead. Thus, 
 upon the whole, have we briefly attempted to point out those e\Tls, 
 and to prevent those mistakes, which we earnesdy desire to see 
 ob\iated from the general peace, welfare, and prosperity of the church 
 of God. Our dear brethren, gi^'ing credit to our sincere and well 
 meant intennons, \^"iU charitably excuse the imperfections of our 
 humble performance ; and by the assistance of their better judg- 
 ment correct those mistakes, and supply those deficiencies, which 
 in a first attempt of this nature may have escaped our notice, ^ t 
 are sorr}-, in the mean time, to have felt a necessity of approaching 
 60 near, the borders of controversy, by briefly attempting to answer 
 objections which we plainly foresaw would, through mistake or 
 prejudice, be made against our proceedings ; controversy making 
 no part of our intended plan. But such objections and surmises 
 ha^-ing already reached our ears from different quarters, we thought 
 it necessary to attend to them ; that, by so doing, we might not 
 only prevent mistakes, but also save our friends the trouble of 
 entering into verbal disputes in order to remove them ; and thus 
 prevent, as much as possible, that most unhappy of all practices 
 sanctioned by the plausable pretence of zeal for the truth ; — 
 religious controversy amongst professors. We would there- 
 fore humbly advise our friends to concur %vith us in our professed 
 and sincere intention to avoid this evil practice. Let it suffice to put 
 into the hands of such as desire information what we hereby publish 
 for that purpose. E this, however, should not satisfy, let them give 
 in their objection in \\Titing : we shall thankfiilly receive, and 
 seriously consider, with all due attention, whatever comes before us 
 in this way ; but verbal controversy we absolutely refiise. Let 
 none imagine, that by so saying, we mean to dissuade christians 
 from affording all the assistance they can to each other, as humble 
 enquirers after the truth. To decline this friendly office would be to 
 
53 
 
 refuse the performance of an important duty. But certainly there 
 is a manifest difference between speaking the truth in love for the 
 edification of our brethren ; and attacking each other with a spirit 
 of controversal hostility, to confute and prove each other wrong. 
 We believe it is rare to find one instance of this kind of arguing, 
 that does not terminate in bitterness. Let us therefore cautiously 
 avoid it. Our Lord says. Math. 18, 7, woe unto the world because 
 of offenses. Scott in his incomparable work lately published in 
 this country, called his Family Bible, observes in his notes upon 
 this place, 'that our Lord here intends all these evils within the 
 
 * church, which prejudice men's minds against his religion or any 
 
 * doctrine of it. The scandalous lives, horrible oppressions, cru- 
 
 * elties, and eniquities of men called christians ; their divisions and 
 
 * bloody contentions ; their idolatries and superstitions, are, at this 
 
 * day, the great offences and causes of stumbling, to Jews, Mahome- 
 
 * tans, and Pagans, in all the four quarters of the globe ; and they 
 
 * fiirnish infidels of every discription, with their most dangerous 
 
 * weapons against the truth. The acrimonious controversies, agi- 
 
 * tated amongst those who agree in the principle doctrines of the 
 
 * gospel, and their mutual contempt and reviling of each other, 
 
 * together with the extravagant notions and wicked practices found 
 ' among them, form the grand prejudice in the minds of multitudes 
 
 * against evangelical religion ; and harden the hearts of hereticks, 
 
 * pharisees, disguised infidels, and careless sinners, against the 
 « truths of the gospel. In these and numberless other ways, it may 
 ' be said, "woe be to the world because of ofi^enses ;" for the devil, 
 
 * the sower of these tares, makes use of them in deceiving the na- 
 
 * tions of the earth, and in murdering the souls of men. In the 
 
 * present state of human nature it must needs be, that such offences 
 
 * should intervene ; and God has wise and righteous reasons for 
 
 * permitting them ; yet we should consider it as the greatest of 
 
 * evils, to be accessary to the destruction of souls ; and an awful 
 
 * woe is denounced against every one, whose delusions or crimes 
 
 * thus stumble men, and set them against the only method of salva- 
 
 * tion." We conclude with an extract from the Boston Anthology, 
 which, with too many of the same kind that might be adduced, 
 furnish a mournful comment upon the text — we mean, upon the 
 sorrowful subject of our woeful divisions and corruptions. The fol- 
 lowing reply to the Rev. Mr. Cram, missionary from Massachusetts 
 to the Senecas, was made by the principle chiefs and warriors of 
 the six nations in council assembled at Buffalo creek, state of New- 
 York, in the presence of the agent of the United States for Indian 
 affairs, in the summer of 1805. 'I am come, brethren,* said the 
 missionary, 'to enlighten your minds, and to instruct you how to 
 ' worship the Great Spirit, agreeably to his will ; and to preach to 
 
 * you the gospel of his son Jesus Christ. There is but one way to 
 
 * serve God, and if you do not embrace the right way you cannot be 
 ' happy hereafter.' To which they reply, 'Brother we understand 
 
 * that your religion is written in a book. You say that there is but 
 
54 
 
 « one way to worship and serve the Great Spirit. If there be but 
 
 • one religion, why do you white people differ so much about it? 
 
 • Why not all agree as you can all read the book? Brother, we do 
 
 • not understand these things. We are told your religion was given 
 
 • to your forefathers ; we also have a religion which was given to 
 
 • our forefathers. It teaches us to be thankful for all the favors we 
 
 • receive — to love one another, and to be united. We never quarrel 
 
 • about religion. We are told you have been preaching to the white 
 
 • people in this place. Those people are our neighbors ; we are 
 
 • acquainted with them. We will wait a litde to see what effect 
 
 • your preaching has upon them. If we find it does them good, 
 « makes them honest, and less disposed to cheat Indians ; we will 
 
 • then consider again of what you have said.' Thus closed the 
 conference! Alas! poor people! how do our divisions and corrup- 
 tions stand in your way? What a pity that you find us not upon 
 original groimd, such as the Apostles left the primitive churches? 
 Had we but exhibited to you their unity and charity ; their humble, 
 honest, and affectionate deportment towards each other and towards 
 all men : you would not have had those evil and shameful things 
 to object to our holy religion, and to prejudice your minds against 
 it. But your conversion, it seems, awaits our reformation — awaits 
 our return to primative unity and love. To this may the God of 
 mercy speedily restore us, both for your sakes and our own ; that 
 his way may be known upon earth, and his saving health among all 
 nations. Let the people praise thee, O God ; let all the people 
 praise thee. Amen and amen. 
 
 POSTSCRIPT. 
 
 THE publication of the foregoing address has been delayed much 
 longer than was at first expected, through an unforseen difficulty 
 of obtaining paper of the quality intended. This difficulty and de- 
 tention has also interfered with the publication of the discourse 
 delivered at the first general meeting of the society, held in Wash- 
 ington, November 2d, in pursuance of the 7th resolution ; (see 
 page 4th) which discourse the committee has requested Mr. Camp- 
 bell to have published, as soon as conveniency may serve for that 
 purpose. At the first monthly meeting of the committee, Decem- 
 ber 14, (see resolution 6th, page 4,) the following considerations 
 and proposals for the better carrying into effect the highly interest- 
 ing and comprehensive object of the foregoing address, were sub- 
 mitted and received with approbation, viz. That considering the 
 very extensive and important design for which we have associated, 
 as specified in the foregoing pages ; wherein we propose and urge 
 
55 
 
 the nectllity of a thorough reformation in all things civil and reli- 
 gious according to the word of God, as a duty of indispensible 
 obligation upon all the highly favored subjects of the gospel ; and 
 especially in this country, where the Lord has been graciously 
 pleased to favor his professing people with such ample opportuni- 
 ties, for the prosecution and accomplishment of those blessed and 
 desirable purposes ; it behoves us, in so doing, to exert our utmost 
 energies, in every possible direction that may conduce to render 
 •uccessful, this arduous and important undertaking. 
 
 Besides what has been already agreed upon, and recommended 
 in the foregoing pages, there yet remains two things of apparently 
 great importance for promoting the grand object of our association ; 
 which this committee would do well to consider, as they seem to 
 fall within the prescribed limits of its operation ; and also as it 
 appears to be within the compass of its power to take effectual steps 
 for ascertaining the advantages, which the things intended, if duly 
 executed, would appear obviously calculated to produce. The first 
 of these is a catechetical exhibition of the fulness and precision of 
 the holy scriptures upon the entire subject of Christianity — an exhi- 
 bition of that complete system of faith and duty expressly contained 
 in the sacred oracles ; respecting the doctrine, worship, discipline, 
 and government of the christian church. The second thing in- 
 tended is a periodical publication, for the express purpose of de- 
 tecting and exposing the various anti-christian enormities, innova- 
 tions and corruptions, which infect the christian church ; which 
 counteract and oppose the benign and gracious tendency of the 
 gospel — the promotion and establishment of the Redeemer's king- 
 dom upon earth ; by means of which an infinitely good and gracious 
 God has designed to bless the nations — to ameliorate as much as 
 possible the present wretched and suffering state of mankind ; upon 
 the success and establishment of which depends the spiritual and 
 temporal welfare of every individual of the human family. What- 
 ever therefore has a tendency to undermine, or in anywise to coun- 
 teract and oppose the interest of this benign and gracious institu- 
 tion of infinite goodness and mercy, becomes an evil of no small 
 magnitude, how triffling soever it might otherwise appear. "Take 
 us the foxes, the little foxes that spoil our vines ; for our vines have 
 tender grapes." Cant z, 15. Such a publication from the nature 
 and design of it, might with propriety be denominated The Christ- 
 tian Monitor. 
 
 The former of these, namely, a catechetical exhibition of the 
 fulness and precision of the sacred scriptures upon the entire sub- 
 ject of faith and duty would, if duly executed, demonstrably evince 
 their perfect sufficiency independent of human inference — of the 
 dictates of private judgment ; and would, at the same time, inevi- 
 tably lead the professing subject to learn every thing, respecting his 
 faith and duty, at the mouth of God, without any reference to human 
 authority — to the judgment or opinions of men. This would, at 
 once, free the great majority of professing christians from that per- 
 
56 
 
 plexbg uncertainty and implicit faith to which so many of them 
 are unhappily subjected, by the interposition of human definitions 
 and opinions between them and the Bible ; many of which are er- 
 roneous ; and also many of which they are unable to understand, so 
 as to determine certainly, whether they be just and scriptural, or not. 
 By such an exhibition, therefore, would professed chriitians be de- 
 livered, not only from these perplexing and dangerous evils ("there 
 faith," by this means, "no longer standing in the wisdom of men, 
 but in the power of God ; not in the words which man's wisdom 
 teacheth, but which the Holy Ghost teacheth,") but they would 
 also become better acquainted with the scriptures of truth — with 
 that all-important word which shall judge them in the last day : — 
 and at the same time, would come to possess a much more ample 
 and enlarged view of the alone sufficiency and perfection of the 
 scriptures themselves ; advantages these of no small moment to 
 the interest of Christianity. A performance of this nature might 
 with apparent propriety, be called the Christian Catechism. 
 
 In consequence of these considerations it is proposed and intend- 
 ed, with the approbation and under the patronage of the Christian 
 Association of Washington, to forward as fast as possible the pub- 
 lication ot the works above described, viz. To pubhsh in numbers 
 monthly by subscription, commencing with the year 1 8 1 o — a work 
 entitled the Christian Monitor, each number to consist of 24 pages, 
 stitched in blue, price I 2 cents, type and paper as in the forego- 
 ing address. The numbers to be delivered to the subscribers at the 
 respective places appointed for distribution. The execution of this 
 work to commence as soon as 500 annual subscribers can be obtained. 
 It is to be understood, that a number for each month will be duly 
 delivered ; though it is probable that the first two or three numbers 
 may come together, as it is not likely, that the number of subscri- 
 bers above specified can be obtained in time to commence the pub- 
 lication in the month of January, now so near at hand. 
 
 Also to prepare for the press and proceed to publish as soon as a 
 competent number of subscribers can be obtained, a work enrided 
 the Christian Catechism, to consist of upwards of one hundred 
 pages, type and paper as above, price 50 cents. There will be pre- 
 fixed to this work a dissertation upon the perfection ard sufficiency 
 of the holy scriptures ; in which care will be taken to detect and 
 expose, that unhappy ingenuity, which has been so frequentiy ex- 
 erted to prevent and wrest them, from the obN^ous purpose for 
 which they were graciously designed. 
 
 ERRATA — Page 2, line 5, the comma point should be after 
 agreed, and not after upon. 
 
 Do line 7, for tided read designated. 
 Page 7, line 15, for spurious read specious. 
 Pcge 18, line 3, for grounds read ground. 
 Page 29, line 23, for preaching read practising. 
 Page 32, line 39, for would read could. 
 
INDIVIDUAL 
 
 Daily Worship in Every Home. 
 Each One Win One. 
 
 Two Christian Papers, State and National, in Every Home. 
 Not Less than my Income's Tithe to God. 
 God my Benefactor and my Heir. 
 
 An Offering from Every Disciple to some Christian College. 
 
 CONGREGATIONAL 
 
 All the Church and as Many More in the Bible School. 
 All the Church in the Prayer Meeting. 
 Every Church Its Mission. 
 Every Preacher Preaching. 
 Every Preacher his Timothy. 
 
 Every Church Well Housed; Every Church Debt Paid. 
 Every Church in the State Co-operation. 
 
 INSTITUTIONAL 
 
 The College for the Church, the Church for the College— Both for 
 Christ. 
 
 The American Christian Missionary Society: $250,000; 4,000 Con- 
 tributing Churches; 1,000 Evangelists, in 1909. 
 
 The Christian Woman's Board of Missions: 100,000 Members in 
 Auxiliaries and Circles; $200,000 in New Stations. 
 
 The Foreign Christian Missionary Society: $400,000 in 1909; 
 ?250,000 for Buildings by 1909. 
 
 A Million Dollars in the Church Extension Fund. 
 
 Relief for all Disabled Ministers; Permanent Fund $100,000. 
 
 The Restoration of the Apostolic Ministry of Benevolence; 
 $200,000 added to its Permanent Fund. 
 
 GENERAL 
 
 Ten Thousand Ministers. 
 
 One Hundred Thousand Full-Course Teacher-Training Graduates. 
 
 First Place in Christian Endeavor. 
 
 Fifty Thousand at Pittsburg in 1909. 
 
 A Million and a Half for Missions in 1909. 
 
 Ten Million Dollars Increase in Assets. 
 
 The Promotion of Christian Union by its Practice. 
 
 Centennial Committee, 203 Bissell BlocK 
 Pitisbvirgh. Pa., U. S. A. 
 
Date Due 
 
 
 
 
 
 ■A 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
Record Publishing Company 
 Coraopolis, Pa. 
 
 i 
 
PHOTOMOUNT 
 PAMPHLET BINDER 
 
 Manufaclured hy 
 GAYLORD BROS. I«e. 
 Syracuse, N. Y. 
 Stockton, Calif.