Recurring to the meeting of the Association on Cross Creek, when this "Sermon on the Law" was delivered, there were some other occurrences worthy of mention. In the minutes of the meeting for Saturday, August 31, [1816,] it is stated as follows:

      "Met agreeably to adjournment.

      "5. The meeting was opened by singing and prayer, by brother John Patton.

      "6. Appointed brother Luce, moderator, and brother Wheeler, clerk.

      "7. A letter was presented by brother T. Campbell, from a number of baptized professors in the city of Pittsburg, requesting union as a church to this Association.

      "8. Voted, that as this letter is not presented according to the constitution of this Association, the request cannot be granted.

      "9. Voted, that brother. T. Campbell be invited to take a seat in this Association.

      "10. Voted, that a committee be appointed to wait on the persons mentioned in the seventh article, to investigate the subject of their letter. Brethren D. Philips, Luce and Pritchard are the committee to attend in Pittsburg, on the Saturday preceding the first Lord's day in November.

      "11. The circular letter prepared by brother T. Campbell was read and accepted without amendment."

      Thus it appears that the few members who had been gathered together in Pittsburg by Thomas Campbell, and who were accustomed to meet regularly for worship in his school-room on Liberty street, were denied admission as a church because their letter was "not presented according to the constitution of the [480] Association," which required a creed or statement of articles of belief from every church, and could not accept in place of it a simple declaration of adherence to the Scriptures. Nevertheless, a committee was appointed to investigate the subject of their letter, or, as was doubtless intended, to bring these simple disciples into regular Baptist "order." From the table of names of churches, etc., composing the Association, it seems that besides those associated with Thomas Campbell in Pittsburg, there was at this time a little society of eight members there, represented by B. B. Newton, as messenger, who, having furnished the required written statement of belief, had been received without difficulty.

      It appears, further, that Thomas Campbell presented, on this occasion, the circular letter which he had been appointed to prepare at the meeting the year before. The subject given to him was the "TRINITY," upon which the Baptist preachers were very anxious to elicit the views entertained by the reformers. This circular letter, it seems, was so entirely satisfactory that even the keen vision of the most orthodox enemies in the Association could find no ground of objection, and it was accordingly accepted, we are told, "without amendment," and printed at the close of the minutes as the letter of the Association. In it, this profound subject is treated in a highly interesting manner, and mainly in the simple and express terms of Scripture. In condescension, however, probably to the modes of thought and speech current amongst the party with which he was now associated, the author employs some of the terms of scholastic divinity, such as essence, triune and person, but the word "Trinity" does not once occur in the document. The use of such terms was not in harmony with the principle of the Reformation, which [481] required that Bible things should be spoken of in Bible words--not in "the words that man's wisdom teacheth," but in those which. the Holy Spirit has employed. Under the circumstances, however, it gives evidence of a remarkable advance toward soundness of speech on the part of one long accustomed to the language of the schools, and who now addressed a people to whom its terms would have been much more familiar, and doubtless much more acceptable, than those employed in Holy Writ.

      This letter, also, in its general style and tone, furnishes a marked contrast with the spirit of the "Sermon on the Law"--a contrast indicative of that which existed in the characters of their respective authors. The father, full of affectionate sympathy and over-sensitive in regard to the feelings of others, could not bear to inflict the slightest pain, and would rather withhold than confer a benefit which could be imparted only by wounding the recipient. The son, with more mastery of his emotional nature, could calmly contemplate the entire case, and, for the accomplishment of higher good, could resolutely inflict a temporary suffering. The former was cautious, forbearing, apologetic; the latter, decided, prompt and critical. The one displayed the gentle spirit of Melancthon, the other the adventurous boldness of Farel and the uncompromising spirit of Knox. Both were alike anxious to promote the great interests of humanity; but while the father relied perhaps too much upon emollients to remedy the spreading cancer of sectarianism, the son, with less reverence for consecrated errors, but equal love for men and greater sagacity and skill, preferred the knife of the surgeon. Both were equally desirous of winning men away from the idols of religious bigotry, but while the one sought [482] to persuade with gentle words, the other would seize with powerful grasp the image at the shrine, and break it in pieces before the eyes of its worshipers. The different methods which each thus employed had doubtless their advantages, and their union tended to effect greater good than could have been produced by either singly. It is certain, however, as formerly intimated, that had it not been for the bold assaults, the incisive logic and the determined spirit of the son, the reformatory movement initiated by the father would speedily have disappeared from view, as the wave created in the river by the passing steamer quickly subsides into the general current.

      As the circular letter above referred to presents the views of both upon the most profound subject in the Bible, as it forms a part of the history of the times and of the persons described, and illustrates how entirely sufficient the Scriptures themselves are for the elucidation of the most difficult questions, so far as these can be at all comprehended by the human mind, it deserves to be rescued from the oblivion which would soon engulf the few remaining copies. It will therefore be found in the Appendix to the present volume.*

[Memoirs of Alexander Campbell, Vol. 1, pp. 480-483.]

      Robert Richardson's "Circular Letter by T. Campbell" was first published in his Memoirs of Alexander Campbell (2 vols. Philadelphia, PA: J. B. Lippincott, 1868), Vol. 1, pp. 480-483. The title assigned to this excerpt is from the running head on p. 481. The electronic version has been produced from a copy of the book held by the Disciples of Christ Historical Society.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the essay.

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 28 January 1998.
Updated 8 July 2003.