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SATURDAY, September 1, 1822.
Agreeably to appointment, the association convened at 9 o'clock, A.M. and opened [the] meeting by singing and prayer, by
the moderator.
1. Appointed brother Thomas Campbell moderator, and Isaac Pettit clerk.
2. Brethren Thos. Rigdon, from the Mohicken association, Wm. C. Larwell, from the Wooster, and John Martin, from the Flat
Run church, were invited to a seat with us.
3. The Flat Run church applied for admission into this association, by their messenger, brother Martin.
4. On motion, Resolved, That the subject of this application be postponed till the afternoon.
5. A letter of correspondence, from the Mohicken association, was presented and read by brother Thos. Rigdon, their messenger.
6. Resolved unanimously, That this association send a messenger, with minutes, to the Mohicken association, and that
a collection be immediately raised to defray the expenses of his journey -- whereupon the [sum] of eleven dollars and
ninety-five cents was raised, and the present clerk appointed to prepare a letter.
7. Resolved, That brother Sidney Rigdon be our messenger to the Mohicken association.
8. On motion, Resolved, That brother Wm. Brownfield be instructed to address a letter to the Philadelphia and
Baltimore associations, and request an explanation of the cause of their discontinuing their correspondence with this
association.
9. Brother Brownfield having failed to write the circular letter agreeably to last year's appointment, brother A. Campbell
was appointed to write one in the course of [three] weeks, and brethren T. Campbell, M. Luse and C. Wheeler appointed to
inspect it.
10. Appointed brother Brownfield to write the circular letter for next year.
11. Circular meetings. Resolved, That the requests for circular meetings at the following places be granted, viz.
1. At Big Redstone on the Saturday before the 3d Lord's day of May -- brethren Luse, Patton and Wheeler to attend. 2. Little
Redstone, Saturday before the 2d Lord's day in October -- Wheeler, Brownfield and Frey to attend. 3. Turkeyfoot, Saturday
before the last Lord's day in August -- A Campbell, Frey and Estep to attend. 4. Forks of Yough, 2nd Lord's day in November --
Estep and Brownfield to attend. [5.] Belua, Saturday before 2d Lord's day in June -- Estep and Brownfield to attend.
12. Resolved, That the next meeting of this association be held at Pittsburg.
13. The business of the Flat Run church being under consideration, the following was moved by brother Estep and seconded by
brother A. Campbell, viz. Resolved, That while we sympathize with the church at Flat Run, wishing them every comfort
from God the father, and from the Lord Jesus Christ; yet we think it more consistent with the general principles of the
association of churches, and conducive to their harmony, that churches already connected with an association, should always
be dismissed therefrom before they are united to any other, unless that dismission be unreasonably withhrld.
The above was negatived.
14. Resolved, That the church of Flat Run cannot be received at this time.
15. Whereas the query from the church at Big Redstone was withdrawn, the consideration of it was dropt.
16. Appointed brother Estep to preach the introductory sermon next year.
17. Information was communicated to the association relative to some alleged irregularity respecting Love B. Green, whereupon
a committee was appointed to investigate the facts according to descretion -- namely, Brownfield, John Patton, and James
Seymour.
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18. MISSIONARY BUSINESS. -- Joseph Philips, A. Campbell, William Brownfield, Ephraim Estep and John Rush,
a committee to settle with all persons concerned on that subject.
19. Appointed Thomas Rigdon, James Estep and Alexander Campbell to preach to-morrow.
Adjourned till to-morrow, 10 o'clock.
LORD'S DAY, September 2.
At 10 o'clock the association met according to appointment. Brother Thomas Rigdon commenced the services of the day. He
preached from I. Peter, 2d ch. 6th verse: "Behold I lay in Zion a chief corner stone, elect, precious' and he that believeth
on him shall not be confounded." Brother Estep then preached from 1. Peter, 1st ch. 12th v. "Which things the angels desired
to look into." Brother A. Campbell delivered the concluding sermon from I. Corinthians, 15th ch. 3d v. "For I delivered
unto you first of all that which I also received, how that Christ died for our sins according to the scriptures."
During the session of the association there was preaching in succession; and tonight in town and country, where brethren
De Garmo, S. Rigdon, Frey, T. Rigdon, Estep and Patton preached respectively.
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CIRCULAR LETTER.
The Ministers and Messengers of the REDSTONE BAPTIST ASSOCIATION,
TO THE CHURCHES WHOM THEY REPRESENT,
Send Christian Salutation.
DEAR BRETHREN,
We present for your consideration a few remarks on the proper use of the oracles of God. We presume that it is quite
unnecessary to use arguments to convince you, that [there] is a proper and an improper use of these oracles.
The ignorance and superstition [of many] who have long possessed and long read these records is no doubtful evidence [for]
improper use of them. When we speak of the improper use of the bible, we have [-----] those who are daily reading it, and
are apparently learning its contents, and yet [not] come to the knowledge of the truth which it contains; or those who have
a very [imperfect] knowledge of it, insomuch that they [have refused] even yet, to learn the first principles of the oracles
of God. We do not [consider] in our view those who make no [use of] this sacred word, to whom God has sent it, into
whose houses it has found its [way, but] into whose hands, and into whose thoughts it never comes unless as an unwelcome guest.
Their condemnation slumbereth not. Their sun will soon set, to [rise again] no more forever.
There are two popular opinions respecting the scriptures in very current circulation, [which], as far as they obtain credit,
must prevent the proper use of them. The [first is] that none but the learned can understand them. And the second is, that
some [christians] are under a greater onligation to study them than others, viz. that those called to be teachers of the
church are in duty bound to study the scriptures more than those [-----] them. Two opinions unfounded in revelation, and
dangerous in the extreme. [--- ---gst] those who read the bible and have so much faith as to desire to know the [--- God]
which it reveals, there are some much discouraged from the former of [these two] opinions, from an apprehension that none
but the learned * can understand it, [with any] degree of certainty. -- That there must be a distinct order of men in the
church, [who are] qualified by the acquisition of dead languages and human sciences, whose peculiar duty it is to interpret
the scriptures for the benefit of the unlearned members of the christian community. Few opinions are more derogatory to the
character of God, [and none] more conductive to error than the above. We have said few opinions are more derogatory to the
character of God than the above. And does not this appear [--- --rs] pm yje mere statement of it? Has the creator of the
universe condescended to [------me] the author of one book, and but one, and is he, all whose works are perfect, so
[obscure] an author, so confused and perplexing in his style; or did he select amanuenses so defective in their accomplishments,
so incapable to express his mind, and to [record] his mighty deeds, as to render the book unintelligible to all but the
learned!! Or [does he] resemble some of our young orators and writers, whose object it is, rather to be admired than
understood; who to display their great learning and fine talents, drown [all sense] in a torrent of long, high sounding
terms!! Or did he, for the sake of a favored [few?] --
__________
* We do not intend to say that learning is not necessary to understanding some parts [of the] divine revelation, such as
prophecy and some peculiar customs which require an [acquaintance] with history, chronology, and figurative language. We
[intend] to say that the great doctrine of salvation, the "apostle's doctrine" of faith and practice, [------ing] belonging
to the Christian religion, necessary to the perfection of saints, [-----ly] revealed and taught, as to be intelligible to
all acquainted with plain [talk.]
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few, whom he designed to enrich themselves, and to obtain fame by interpreting [his] word, cause his will to be
recorded in ambiguous terms and doubtful sentences, resembling Sibylline oracles, delivered in vocal groves, from speaking
images, [or] from some dark subterranrous caves! Or did he command his disciples to call no man master or Rabbi, and
then lay them under a fatal necessity of either acknowledging rabbies and masters in his kingdom, or of remaining ignorant
of his will! Or did he command that our faith should not rest in the wisdom of men, or to have no faith at all! Or did he
teach us that the wisdom of this world contained in arts and sciences of human device, is folly with regard to his will; and
then oblige us to study arts and sciences in order to understand his will!! Or did he cause us to know that not many [good]
men after the flesh, or noble are called to the faith of his elect; but that the ignoble and the foolish are called; and
then reveal his will in a manner that none but the wise and exalted in this world can understand it!! Or did he cause that
agent of his spirit [to] the apostle, to say, that he used great plainness of speech, when, in fact, he used a [----] that
none but linguists and philosophers can understand!!! -- When these questions are considered, we apprehend that it will
appear that few opinions are more derogatory to the divine character, than that under consideration. And as an additional
consideration, we would observe, that had it been his design that the learned should be the [only] interpreters of his will
-- they would have been more united in their interpretation of it; but the fact is, as though in judgment, God had given
them the wine of astonishment to drink, and had stamped his disapprobation on their pretensions, he has [divided] their
tongues, and suffered them to speak the language of discord. None more [divided] in their views than those learned ones,
who pretend to a heavenly patent to explain the divine word. None have sown the seeds of discord with more liberal hands
than they. Almost every sect looks up with veneration to its learned interpreters. [God] gave the gift of living
languages to those who were sent to speak to men of different living tongues, which teaches us, that a knowledge of different
tongues is necessary; where does he teach us that the knowledge of dead languages is necessary to understand a translation
in a living language[?]
But we have said that no opinion was more conductive to error than the [ptrtense]. If none but the learned can understand the
scriptures; why do the unlearned read them? Or rather why do the learned exhort the unlearned to read them? -- There [must be]
some glaring inconsistency here. It lies upon those who hold the above opinion [to be] rid of it if they can. But admitting
the above opinion to be correct, how are the unlearned to understand the scriptures? The answer is easy; they must apply to
the learned for the meaning of them -- But the most pinching question is to which of the learned "teachers of theology" shall
they apply? Some will say, to the most learned -- But who is the judge, who can with certainty pronounce upon the comparative
claims of the learned!! Another will say, to the most orthodox of the learned -- But again, who will determine upon their
respective creeds!! Before any person can decide upon this question, he must know all their creeds and be as wise as the creed
makers themselves. He has then no need of a teacher. He is as wise as they. Inconsistencies meet [us on] every side. But there
are learned Catholics, Episcopalians, Arminians, Calvinists, Arians, Socinians, Presbyterians, Baptists, and others. The
followers of each [claim] their leaders orthodox, and the others blind guides, heterodox teachers, &c. How [then] are the
unlearned to determine!! It is impossible to come to any fair conclusion [on] these premises. The unlearned must either
abandon the above opinions and [teach] themselves, or they must be the "servants of men." For so long as [they hold]
the above opinion, and act upon it, so long are they led by mere [prejudice and] whatever notions they have, whether true or
false, rest upon the supposed [-------] integrity of others, and consequently their faith, if such it may be called, is
[----- --] faith.
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The opinion, then, is more conducive to error than to suppose that the learned are to interpret the scriptures for the
unlearned, and that the unlearned, from their incapacity to understand the scriptures, must receive instructions from the
teachers' lips -- [leaving] no standard of appeal, but what the hearer has always learned from the system under which he may
happen to have been born, he must ever continue to hold fast [his] prejudices and go on in a circle -- proving what he
hears from the lips of his [guide], by what he learned from another of the same, and proving what he learned from [his teacher]
of the same, by what he hears from the lips of his present guide.
The second popular opinion which we mentioned is, "that some christians are under a greater obligation to study the scriptures
than others." This opinion may be supposed to grow out of the former, though, indeed, it cannot legitimately proceed [from]
it: for if none but the learned can understand them, the unlearned must be excused from reading them at all. For why should
they read a book which it is impossible for them to understand! But the second opinion is held by some who do not hold the
[first] and therefore it merits to be distinctly considered. In the first place, then, if it be the duty of some christians
such as teachers or rulers in the church to study the scriptures more than others, it must be the duty of others not to
study them as much as the teachers or rulers. The one necessarily requires the other, and we presume it [needs] obly to be
stated, to be seen. But do the scriptures inform us on this topic, do they [tell] us how much reading and reflection become
the duty of the teacher and the [taught], or the ruler and the ruled? No. They make no distinctions of this kind, we [can]
derive no information from them on this subject. We might as reasonably expect [----d] something said concerning Kirk
sessions or camp meetings in the new testament [on the] discoveries of modern times. But some men will say, were
not the apostles, evangelists, and teachers of primitive times, under greater obligation to study the scriptures than the
other members of the churches which they planted. This is a very obvious objection; and deserves attention. In the first
place, then, when the apostles received their comissions there was no scripture, save the old testament. They [were made]
able ministers of the new testament, not of the old -- not of the law, but of the gospel. Their whole time was to be
devoted to the 'ministry of the word," or to the proclamation of the gospel -- not to the studying of it, for
they were taught it at [first] by the spirit. Besides its publication to the world depended upon their conjoint [witness],
so that a "woe" was awaiting them if they ceased to promulgate the glad tidings. [This much], then, as a dispensation
of the gospel was committed to them, they were under special and peculiar obligation to devote their whole time to the
proclamation of [it; not] to reading the old testament, but to writing and preaching the new.
Who is [today] on earth, who now can say that a dispensation of the gospel is committed to him,
and that woe is unto him if he preach not the gospel?
Amongst the agents that Paul left behind him, in certain places, were Timothy and Titus, called evangelists; -- The
one left at Ephesus, and the other in Crete, at the time that Paul addressed his letters to them. They were left behind as
agents "to set in order things that were wanting" and "to ordain elders in every city as Paul had commanded them." Their
whole time was devoted to the work which was enjoined upon [them]; -- laborious and extensive it was. They were no so much
students as teachers and agents; yet they had their information at second hand; they were not inspired, but [taught] by
inspired men, or by an inspired apostle. -- These observations are necessary [-- ---] correct views of that objection now
under consideration. Those extraordinary [teachers] in the church, then, were under a prculiar obligation to direct their
whole time [not to] study but to the ministry of the word; and this obligation arose from the grace which was
bestowed upon them, qualifying them, for a work peculiar to the times and circumstances in which they were placed. But with
regard to the bishop or elders and deacons which they ordained, & which offices appear to have been designed for the
[peculiar] and constant exogencies of the church, and which were common to all churches
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set in order by the apostles, for the care, rule, and edification of the saints, and [in] exhibition of the saving
truth to the world; these were selected by the church [for a] knowledge of christianity, for the graces
and gifts which they already possessed. They were not first chosen and then qualified, but first qualified
and then chosen. They [were] plain, honest, virtuous men -- not versed in the wisdom of this world, but men of spiritual
understanding, and well informed in the christian faith. When invested in these [-----] they were under no new obligation
to study or to read the oracles of God for their own information than before. Amongst all the directions given them [by the]
apostles, there is not one teaching them that they were more obligated to private reading and reflection than the other members
of the churches over which they presided. [For] the proof of these positions we refer to the epistles in which it will be
found that [-----] regard to the acquisition of the knowledge of christianity, all, whom Paul or any [other] apostle addressed
were under equal obligation. All christians are exhorted in these words: "Let the word of Christ dwell in you richly in all
wisdom." This command makes the difference amongst the members of the church -- it is obligatory upon the ruler and the
ruled, the teacher and the taught.
But another man will say these last words, "the teacher and the taught" imply that teaching is necessary, and that
some must be able to teach others, which presupposes that all are not under a like obligation to know and understand the
scriptures. This objection is as specious as the preceding, though not more solid. When we [say] that there are teachers and
taught in the church, it does not follow, as a [f---] legitimate conclusion, that the taught are not equally obliged to
know the will of God as the teachers. Nay, it rather teaches us the contrary. Yea, it rather implies that the taught are
under a greater obligation to learn the Divine will than the teacher, who is so far advanced before them; and his progress,
and their defects in knowledge demands from them greater diligence.
But the same objector will say, if the circumstance of [there] being teacher and taught in the church, does not imply that
the taught are under less obligation to understand the Divine record than the teacher; it surely implies that there is a
necessity [for] learned men to interpret the scriptures to us. This objection lies against [the] preceding remarks, and merits
considerable attention. In the first place we [----] observe that the church, from its beginning until now, has consisted
of babes in [Christ], children, young men, and fathers. All, then, are neither of the same spiritual [age] nor of the same
spiritual attainments. This, then, fairly implies that there must [be a] regular course of instruction and discipline in the
church. There must also be [persons] qualified to take the lead in this course of instruction, and in this course of
[discipline]. These persons must unite in themselves a gift of teaching, and a gift of ruling. [----] now, what is this course
of instruction by which the saints are to be perfected? [This] is the grand point to ascertain -- this established, and we
stand upon a rock. To [ascertain] this with certainty, we must, as in every thing similar, refer to the first principless.
When the Saviour was about to ascend on high, he gave a commission to his apostles, instructing them and authorizing them in
the great work of erecting his kingdom. They were to make disciples out of all nations. Then to teach these disciples to
observe all things he had commanded them. Under this commission, when [endued] with a peculiar power from on high,
they proceeded to announce the gospel, [first to] the Jews. The Lord gave testimony to the word of grace, and 3000 were
converted to Christ by the first gospel sermon. These three thousand, after baptism, "continued stedfastly in the apostle's
doctrine." This doctrine was not then written, but spoken to them by the apostles, and being new in
many respects, it was called the apostle's doctrine." It was in fact the doctrine or word of Christ. This doctrine was
in a few years proclaimed to all the world, Jews and Gentiles; and [numerous] societies, called churches, formed every where
which had as yet no written word [but] the old testament, and few, except the Jews, had it. Teachers were appointed [to]
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many of these societies before they had a word of the new testament written. These teachers were men endowed with spiritual
gifts. They were not in one solitary instance appointed to explain the new testament, for there were teachers before
the new testament was written, They were appointed to state the oracles of God to the people from their memory. They taught
the oracles of God, and hence were called teachers. Thus arose the distinction in the epistles betwixt the teacher and the
taught. But let it be distinctly remembered that these teachers were not explainers of scripture, nor sermonizers -- they
were speakers of Divine oracles, taught them or delivered to them orally from the apostles. By and by there was some
part of the apostle's doctrine committed to writing, The first part committed to writing was the letter to the Gentiles,
containing the apostle's decrees, Acts 16. The use made of these decrees was the use made of all the new testament when
written. The history of this short epistle is, in miniature, and in its grand outlines, the history of all the other epistles.
Judas and Silas, chisen brethren, were sent to carry it, (Acts 15. 27,) of whom it was said, "they shall tell you the
same things by word of mouth." They offered no comment, (verse 30.) When they had gathered the multitude
together at Antioch, they delivered the epistle; "WHICH WHEN THEY HAD READ, they rejoiced for the
consolation." They read it only, and it produced the intended effect. "And Judas and Silas being prophets,
themselves exhorted the brethren and confirmed them." When the epistles were written, they were sent by
special messengers to the churches, and signed by the apostles. Their signature made them obligatory pn the
churches to which they were sent. These epistles contained the apostles' doctrine. -- They were to be read to the
whole church. It was the duty of the elders, bishops, or rulers in these churches to have these epistles read, and in
reading these epistles they taught the people -- not one command in all these epistles to the churches to have
them explained to them. The proper use of these epistles, and the common use in ancient times, is easily learned from
indubitable documents. Paul, in his letter to the Colossians, says, (4. 16,) And when this epistle is read among you,
cause that it be read also in the church of the Laodiceans, and that we likewise read the epistle from
Laodicea. The single epistles were kept in circulation amongst the churches until the whole new testament was completed, and
the record closed. Again, I Thess. 5, 27th, I charge you by the Lord, that this epistle be read unto all the
holy brethren. The object of writing these epistles was, primarily, to be publicly read in the churches, and to preserve
the apostolic doctrine pure. Paul tells the Ephesians, chap. 3, 4, that he wrote them before a few words, which, when
read, would inform them of his knowledge in the mystery of Christ -- and he tells the Corinthians, Ep. 3d, 1, and 13,
that he wrote them nothing than what they read or acknowledged. From all these hints it is evident that the course
of instruction in the primitive church embraced, as a chief part, the simple reading of the apostolic doctrine or epistles. *
That this was the principal part, though not the whole course of instruction, is further evident from Paul's epistle to Timothy;
from which also it is evident that it was the teacher's duty to instruct and teach in the way of public reading. We will
merely preface our citation from Paul's epistle to Timothy with one remark, viz. that Paul wrote to Timothy for the express
purpose, as far as respected him personally, of shewing him how he ought to conduct himself in the church. His words are,
"these things write I unto thee, hoping to come unto thee shortly; but if I tarry long, that thou mayest know how thou oughtest
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* In Mosheim, and other historians, there is frequent mention of the simplicity of teaching in the first and second
centuries, corresponding with what we have written. Mos. vol. 1st, page 124, says,"In these assemblies the holy scriptures
were publicly read, and for that purpose were divided into certain portions or lessons. -- This part of Divine service
was followed by a brief exhortation to the people, in which eloquence and art gave place to the natural and fervent
expression of zeal and charity." See also, p. 113.
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to behave thyself in the house of God" -- "till I come," says he, "give attendance to reading, to exhortation, to
doctrine." That Paul had exclusive reference to the course of instruction established in the primitive church in the above
command, is very evident from the whole context, but especially from his connecting this command with the gift he had received
by the imposition of hands. This is yet more plain from father Simons' translation of the Vulgate. "Till I come, applying
thyself to reading, exhortation and instruction, neglect not the gift which thou has receibed, and which was given thee (to
prophecy or) according to a prophetical revelation, when the assembly of presbyters laid hands on thee." Such was the
primitive use of the scriptures of the new testament, which correspond to the use made of the old testament in the Jewish
synogogues, for ages before the Christian epoch -- for the law and the prophets were read every Sabbath say in their
synagogues. Never so we read of that law and those prophets being explained, only when the Jews returned from Babylon, when
they had in a good measure lost their mother-tongue, so that the people spake "half the language of Ashdod and half the
language of Canaan." Then it was necessary for the scribe, in reading the law, to give the people the sense of such words
as they had lost, and thus make them understand the reading. Thus we have ascertained from original documents, the
course of instruction pursued in the primitive church, and how teaching was performed by the first teachers. The
exhortations delivered then, and those delivered now, which correspond with these premises, respected and must respect
a variety of circumstances in which Christians may exist, but were not predicated upon any supposed obscurity
in the language of holy writ. As far as corresponds with our present design and opportunity, we have pursued this part
of the subject -- and on the second popular opinion we would only add a remark or two.
We would simply ask, for what reason should any Christian be under any greater obligation to read the scriptures or to
study them more than another? Is not the peace and comfort of the truth believed and understood of equal importance to
all? Can any one judge or learn for another? Will any one bear another man's judgment? But the teacher, it is argued,
ought to know the scriptures better than others. Let us ask why? The souls of others depend upon his lips, their
salvation depends upon him. If this be so new, what use are the scriptures to any but teachers? Time was when
this was in a measure so; but this was before the new testament was written. If the salvation of men depend upon the
teacher's lips, why was the new testament written? Why have we not now infallible guides as formerly? Can any
teacher convey the knowledge of the truth better than Paul or Peter and James and John? If so, we are more indebted
to such teachers than to those whom God sent with extraordinary gifts. If men with ordinary gifts are better
than those possed of extraordinary gifts, then ordinary gifts are better than extraordinary gifts. But
Timothy was to give himself wholly to the word, and all Christians cannot do this. Well, if all teachers are to
give themselves wholly to the word, then not one in a thousand of our modern teachers is worth a hearing, for
they do not give themselves wholly to the word. We have already shewn what was peculiar to Timothy and Titus,
and do not think it necessary to follow the objection further. In a word, let him who conceives himself to be
standing in the place of Timothy and Titus, take those epistles and act according to them in every respect.
And let those who consider themselves but bishops as those mentioned in the new testament, rule and teach by
reading, by exhortion and doctrine. Let them feed the babes with the sincere milk of the word --
let them caution and admonish the young men in the words which the Holy Ghost teacheth; let them comfort the feeble
and the afflicted by the consolations of Christ; let them warn the unruly by the terrors of the Lord; and let them
rebuke, admonish, and exclude as the law of Christ directs.
Having briefly adverted to these popular opinions, and having, in so doing, partially hinted at the proper use of the
Divine oracles, we shall, plainly as possible, declare how the scriptures ought to be used.
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In the first instance, every Christian knows that without thw guidance of the Spirit of God, his attempts to understand
the will of God will be vain. When, then, he opens the sacred volume, he looks up to the Father of Lights for that grace
and truth which God alone can communicate. We say, then, that the reading of the word must be always accompanied with
prayer to God, not only precious to our commencing, or after we are done reading, but in our hearts while reading we
look to heaven in the language of David, "Open thou mine eyes that I may behold wondrous things out of thy law. Lord
teach me thy statutes. Guide me in the way everlasting."
In the next place, every Christian desirous of knowing the truth, must be disposed in his mind, to follow the truth
whithersoever it leads him. This is essentially necessary. No man can sincerely desire to know the truth, who is not
disposed to obey it. Many, we fear, read the scriptures with the design of merely supporting their present views;
their sincere desire is to retain and prove their present sentiments, and although they profess other desires, God,
who knows their real desires, most frequently, in righteous indognation, suffers them to go on in their errors; he,
in wrath, hears their true desires, and answers them. The Light of the world said, "If thine eye be single thy
whole body shall be full of light, but if thine eye be evil, thy whole body shall be full of darkness." A single
eye is an eye having but one object, viz. to know the will of God; and an evil eye is an eye having carnal objects
in view.
Again, in order to know the scriptures, it is necessary that every truth that is known be practised. Any person who
holds the truth in unrighteousness, who disobeys any one truth which he knows, cannot reasonably expect to know
another. For what purpose will God communicate light to those who are disobedient to that which they know, except to
aggravate their condemnation. The Saviour of the world has said, "If a man do his will, he shall know of the doctrine."
Lastly, it is essentially necessary that the scriptures be read regularly and abundantly. There is a way of reading a
chapter morning and evening, in a desultory wa; in the morning, in the book of Chronicles; in the evening in the
epistles of John -- tomorrow, in the book of Genesis; next day, in the Rebelations of John. A person might read the
scriptures, this way, as long as Methuselah lived, and die in ignorance of their contents. The Jews read the whole old
testament regularly through, in their synagogue, once every year. They taught it to their children, lying down,
and rising up; going out, and coming in; in the house, and by the way. We should read the espitolary part as we read
other letters, without respect to chapters or verses, reading a whole espistle at one time; but two or three of them
would require more than half an hour. The longest of them might make two lessons. The historical parts are to be read,
like other histories, to proper periods, over and over, and over again, and again. The reading of the scriptures, in
private and in public, in this way, and attendance upon the ordinances of the church, will, we are assured from facts
indisputable, communicate more instruction in six months, than would or could be acquired in seven years on the common
plan. God has wisely revealed his will in such a way as to keep us employed in meditating upon it. He designed the
Christian's life to be a life of contemplation, in the true sense of the term; to oblige him to continual converse
with God. We speak to God in our prayers, and he speaks to us in his word. And while he uses the plainest language,
he teaches the sublimest, the highest and the deepest things. The volume of inspiration has mines of knowledge
inexhaustible, and words of grace transporting. In the words of Solomon we take our leave of you: "My son, if thou
wilt receive my words and hide my commandments with thee, so that thou incline thine ear unto wisdom,
and apply thine heart to understanding; yea, if thou criest after knowledge, and lift up thy voice
for understanding; if thou seekest her as silver and searchest for her as for hidden treasure;
then shalt thou understand the fear of the Lord, and find the knowledge of God."
THOMAS CAMPBELL, Moderator.
ISAAC PETTIT, Clerk,
[ 12 ]
CORRESPONDING LETTER,
_______
The Redstone Baptist Association,
To their corresponding associations, viz. Philadelphia, New-Jersey, Baltimore, Union, Beaver, Parkersburg, and Mohicken --
Sendeth Greeting:
BELOVED BRETHREN,
At no period since our first correspondence with you, have we more sensibly felt the mutual obligation of continuing our intercourse
with our sister associations, than at the present time. Two important reasons may be assigned for the continuance of this friendly
intercourse: --
1. To communicate to one another information of the most interesting character in relation to the Redeemer's kingdom, within the
limits of our respective associations.
Considering the wide range of territory, the extensive and interesting population embraced by our associated churches; the recent
exertions which the American Baptist churches have been making for foreign and domestic missions, and the establishment of literary
institutions, and the great increase of some of our churches by the outpouring of the Holy Spirit; it might be expected that
information of great interest would be made in some of our annual epistles, calculated to refresh our spirits, encourage and enlighten
our hearts in the common cause of the Redeemer's kingdom.
2. To promote unity in all the material points of faith and practice, according to the oracles of GOD, the only acknowledged
standard of our faith and obedience. In proportion to the exertion of God's people to extend the dominion of our Lord, either at home
or abroad, the adversaey of God and man will exert his power to countervail the operations of the former. But the Redeemer's kingdom
must increase -- not by carnal weapons, but by those which, when rightfully and skilfully used, have
ever been mighty, through God, to the pulling down of strong holds.
The present meeting of our association has been attended with a spirit of unanimity and brotherly love. From some of our churches we
have heard of some revivals and considerable increase -- others are mourning their low estate. For a few years past a few of the
churches have been agitated by a doctrine preached in their vicinity derogatory to the divinity of our Divine Redeemer; but this
doctrine is rapidly losing its advocates. Our churches stand firm in the belief of the THREE that bear record in
heaven, the Father, the Word, and the Holy Ghost, and that these THREE are ONE.
In closing our epistle, brethren, we renew to you our sincere wishes that all the churches of your respective associations may be
directed into the perfect love of Christ, and at last be filled with the fullness of God. If we are not known to you all personally,
(as from the nature of the case it cannot otherwise be,) yet we wish to act in concert with you in all things pertaining to the glory
of our Lord and Saviour -- hoping that when we have done and suffered all his will here on earth, we shall all meet in one grand
association of associations,
"Where congregations ne'er break up,
"And Sabbaths never end."
THOMAS CAMPBELL, Moderator.
ISAAC PETTIT, Clerk,
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