Observer, Aug. 1, '72. on the Whiskey Business appeared, when it seemed as if the waves of opposition and persecution would roll over him, and his co-editors; and several others of us in the blue-grass region around Lexington were somewhat strangled by their tide to say the least of it. apart. It was in this place, January 26th. | McGarvey's article His barrel was rolled in; his bottles arranged; and glasses inverted on their waiter. At a certain hour the people began to collect around his door. Old and young, male and female, kept assembling, till it seemed there were few others to come. Mothers, who could not leave their children, brought them; and all stopped at the same place. Yes, the Doctor says, there was one time when every lady in Perryville met at a grog-shop. When all were ready to see and hear, by agreement, Dr. Polk proceeded to express the sense of the meeting to the BarKeeper. "We are law-abiding citizens, sir, and by law have arranged to do without men of your profession. Nor do we intend that you shall violate the laws of your country in this way. For the present, we simply ask you to desist, and give you notice, that if you continue your business here, we will call again." Then quietly and orderly each went his own way to his own affairs. This visit was on Saturday, and on Sunday, holy day as it was, the man moved, nor has anyone dared to offer his services, in that line, since. Harrodsburg, at last, has followed Perryville; and, by law, is also a temperance place. Brethren Marshall, Adams and Walden have made a glorious struggle in behalf of Lancaster, and matters are now ready there as soon as the Legislature meets, to have a temperance town of that place. As to Nicholasville, it is not so dissipated as Harrodsburg was, or even as Perryville at one time. Comparatively, it is a sober place. No murder has been committed in Perryville these many years. An old citizen told me he could hardly think of the time when he had seen a drunken man in their streets. Their public days come and pass quietly and peacefully, while some of our whiskey towns are being styled "slaugh. ter pens. We had a fine hearing from the people of Perryville during eleven days and nights. There were seven who heard, believed and were baptized. There had lately been a vast deal of preaching in Perryville, on the subject of Baptism. One P. E. delivered twenty-six sermons in succession on Baptism. And about one year ago there was im ported from Tennessee a man who, in January, 1858, was excluded from us on serious charges, and he, in Perryville, gave his lectures," which were severe on the "dip pers." It is due to the people of Perryville to say that most of the pedo-baptists there now regret having made the aforesaid im portation. This they regret not so much on account of the character of the lectures as the character of the man. When the lectures ended no additions were made to the church I was told, and when the twenty-six sermons ended, no one else being convinced of the importance of the subject, the preacher's baby was joined to the church. I have held but few more pleasant meetings than the one just closed, and for more reasons than one am I grateThough some ten years behind her neigh-ful to the citizens of Perryville.-Apostolic bour, the law is passed, and, if faithfully executed, Harrodsburg is on a rising ground. Harrodsburg looks better already, although the act has recently taken effect; you can see that the place wears an air of self-respect never seen there before. In a sermon in Perryville, last week, from Titus ii. 11, I congratulated them on their success in this respect, and said to them, the "Apostolic Times has done more in the cause of temperance than any other paper now in circulation in the State." Really, there was a time soon after Bro. Times. CASTLEMAINE, AUSTRALIA.-I wish to report that on Sunday, May 5th, two sisters were received by confession and immersion. Owing to removals we are still a small church, only numbering twenty-one mem bers. C. COOK. BALLARAT.-Bro. Hamill has been la bouring here for the past two months, during which time seventeen have been J. B. C. added to our number. Observer, Sept. 1, 72. CHRISTIAN UNION.* Keep the unity of the Spirit in the bond of peace." EPH. IV. 3. If it be true that "knowledge is power," it is no less true that "union is strength." Even the material universe, everywhere exhibits the nature and necessity of union. No planet or satelite is independent, but all in obedience to divine law move round their orbits at intervals which preserve harmony and order. What would this world of ours be if the laws of attraction and cohesion were destroyed? Desolation, ruin and death, must be the inevitable consequence. The same remarks apply to society. In fact, society could not exist without union; the very name indicates it. "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand." In taking a survey of Christendom nothing is more painful to the pious than to behold the Lord's professing people so divided. Romanists, Episcopalians, Presbyterians, Congregationalists, Baptists, etc. etc., all claim to belong to that body which is represented as one, the members of which are exhorted "to keep the unity of the Spirit in the bond of peace." Is it possible to reduce this confusion into order; and, if so, how is the work to be accomplished? The task, although hard, is not hopeless, and, therefore, we shall advance a few reasons for our advocacy of the union of all God's people. 1. Christ prayed for it. The Lord, who created all things, knew that as certain as union is strength, division is weakness. His aim was to convert the world to Himself by an exhibition of His condescension, death, and triumph over the tomb. Just before His excruciating sufferings in the garden and on the tree, He lifted up His eyes to heaven, and said:" Holy Father, keep, through thine own name, those whom thou hast given me, that they may be one, as we are. Neither pray I for these alone, but for them' also who shall believe in me through their word; 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.' John xvii. 11, 20, 21. 2. Because the churches planted by the apostles were one body. In the New Testament we have no Presbyterian, Independent, nor Baptist Churches. The apostles, guided by the unerring Spirit of God, laboured and prayed all their lives, and never built up any denominational church. We prefer to follow apostolic example, and build the church of Christ only. The designations of the people of God all indicate their unity, as :-" the elect' a flock "—" a temple one body," etc., etc. The spirit by which the early Christians were animated, is no less remarkable. "The multitude of them that believed were of one heart and one soul." They " continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." Need we wonder that, "with great power gave the apostles witness of the resurrection of the Lord Jesus; and that great grace' was upon them all." 3. Because division is rebuked. The church at Corinth, like most churches in modern times, had its favourite preachers. This passion rose to fever heat and soon assumed a formidable shape. One said, "I am of Paul;" another, "I am of Apollos; a third, "I am of Cephas," and a fourth, 'I am of Christ." How did the apostle meet this state of things? Had he been like some modern divines he would either have passed it by * A Sermon by D. Scott, recently preached in College Street Chapel, Chelsea, London, Observer, Sept. 1, '72. unoticed or congratulated them upon the fact that they were still one in the great essentials. But Paul knew nothing of dividing Christianity into essentials and non-essentials. He had more confidence in the good old proverb, "Every word of God is pure." To press the matter more strongly he meets them by interrogation-"Is Christ divided? was Paul crucified for you? or were ye baptized into the name of Paul?" And to show how deeply he felt and how intensely he opposed such conduct, he exclaims"I thank God that I baptized none of you, but Crispus and Gaius; lest any should say that I had baptized in mine own name.' If Paul were on earth would he not say to the Calvinist, "Was Calvin crucified for you? or were you baptized in the name of Calvin?" Would he not put a like question to Wesleyans and others who call themselves after their favourite leaders, rather than honour the name of Jesus? In view of these considerations may we not learn the following lesson :That as Jesus was crucified for us, and not Paul, nor Calvin, nor Wesley; we, therefore, should honour the name of Jesus only and call ourselves after Him. As, then, we have been baptized into the name of Christ it is dishonouring to the Lord, injurious to the church, and detrimental to the spread of the gospel, to take any other name. "Let names and sects and parties fall, And Jesus Christ be all in all." We now ask brief attention to the cause, the development and the consequents of division. 1. Division originates in carnality. As light is opposed to darkness, and falsehood to truth, so spirituality is opposed to carnality. Factions and party names are opposed to the unity of the spirit and the bond of peace, and wherever they exist, to say the least, that church must be carnal. This is Paul's method of reasoning with the Corinthians. "For ye are yet carnal for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal?" 1 Cor. iii. 3-4 2. Division manifests itself by glorying in men. It hath been said that popery puts man in the place of God and the Church in the place of the Bible. This is true; but what is popery but a full development of the apostacy! It is the mystery of iniquity (which was working in Paul's day) in its full maturity. The ancient heathen deified their heroes, and many modern Christians seek to deify theirs. Some, of course, are moved by selfish motives. Jude had his eye on these, and described them as murmurers, complainers, walking after their own lusts; their mouth speaketh great swelling words, having men's persons in admiration because of advan tage." We need not go far to discover this picture. The friendly hint of Paul ought to be sufficient for the Christian. "Therefore let no man glory in men; for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's, and Christ is God's. 66 3. Division leads to desolation. It has been the main object of the prince of darkness, from the beginning, to frustrate the work of Christ. Paul saw this and said, "If our gospel be hid it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." Satan believes that the union of God's people would soon convert the world and deprive him of power. He 1 Observer, Sept. 1, '72. believes the statement of our Lord that "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand." Consequently, the most effectual way for him to gain a triumphant victory is to keep the Lord's people divided. How true is the statement that "the children of this world are wiser in their generation than the children of light." Let us now briefly advert to the nature of the union for which we plead. 1. We plead not for mere uniformity. We might find all this in Romanism. Works without faith are just as dead, as faith without works. In Spiritualism we have a soul without a body, in Ritualism we have a body without a soul. If we arrive at the Christian Standard we must combine both; we may then hope for a nearer approach to Christian union. Uniformity we must have so far as it is revealed in Scripture; but uniformity alone is not Christian union. 66 2. We must have the unity of the Spirit. This is the grand touchstone of Christianity. If any man have not the Spirit of Christ he is none of his." Listen to Paul's entreaty to the church, at Ephesus :-" I, therefore, the prisoner of the Lord beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace." Eph. iv. 1-3. . It is the same union for which Christ prays in the seventeenth of John. For His immediate disciples He thus entreats :-" Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." And for all His followers, bridging over the whole gulf of time, He continues His supplication:-" Neither pray I for these alone, but for them also who shall believe on me through their word; 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." If we can understand the nature of the union between the Father and the Lord Jesus, we may then understand the true nature of Christian union. If our Lord prayed for this, it is possible, and if so, why should His people be satisfied with anything less? But let us in conclusion, consider the only true remedy. 1. We must all speak the same things. If Christians fail to speak the same things it is impossible for them to believe the same things, or to do the same things. While men are allowed to teach everything and call it Christianity, union is impossible: we must have a standard of appeal somewhere. Paul's cure for the divisions at Corinth, is :-"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." 1 Cor. i. 10. 2. We must have a divine standard. If Christians are to be united they must not only have a standard but a divine standard. If all men are fallible, so are all creeds made by men. No one human creed, as such, can claim superiority over the others, some may be nearer the truth than others, according as the makers were more enlightened or honest; but even the best has no claim upon the conscience. It is evident, therefore, that before we can have union, all creeds made by uninspired men must be laid aside. The Presbyterian cannot unite with the Churchman on account of the thirty-nine articles: the Baptist cannot unite with the Presbyterian as his creed imposes infant sprinkling and so we humbly believe that the only remedy is to lay aside these creeds, about which Christians disagree, and Observer, Sept. 1, 72. take the Bible alone, which they all profess to believe. We need not plead this upon the ground of reason, as it is but a re-echo of divine truth. This grand truth was announced centuries before the birth of Christ. Did not Isaiah point out the only true ground of union when he said:"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them?" Isa. viii. 20. Is not Peter equally plain when he says:-" If any man speak, let him speak as the oracles of God?" 1 Pet. iv. 11. And did not Paul point to the same source as the test of a man's orthodoxy? "If any man teach otherwise, and consent not to wholesome words, even to the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness from such withdraw thyself." 1 Tim. vi. 3-5. Being satisfied with the correctness of the testimony of Isaiah, Peter and Paul, we leave those who differ from them to admire their own portrait. 3. Jesus must be the only foundation. This is evident from Peter's confession; from what the apostles required, as in the case of the Eunuch; and from other unmistakable testimony of Scripture. Jesus Himself says: "I am the way, the truth, and the life: no man cometh unto the Father, but by me.' John xiv. 6. This was the doctrine of the apostles. However galling it might be to the Jews, we learn from Peter's defence before the Sanhedrim, that the stone which was set at nought of the Jewish builders, is become the head of the corner. And there is salvation in no other for there is none other name under heaven given among men, whereby we must be saved. Acts iv. 11, 12. Paul adds concurrent testimony: "According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ." 1 Cor. iii. 11, 12. From the united testimony of Jesus, Peter and Paul, it is evident that Christ is the only channel of divine mercy-the only ground of hope for the sinner, the only foundation on which the children of God can rest; and consequently he who builds on any other foundation must be lost. This 4. We must teach all that Christ has commanded, and nothing more. includes the teaching of the apostles, as Jesus said to them: "He that heareth you heareth me and he that heareth me heareth Him that sent me." The great commission, which Jesus gave the apostles, is recorded by Matthew. "Go ye therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world," Can any man, possessing the Spirit of Christ, in direct opposition to the Saviour's command, refuse to teach all things that He has commanded? We cannot conceive it possible and yet it is done, but, we believe, not without incurring serious guilt. How can any man suppose that he shall escape condemnation or be free from the blood of his fellow men, if he conceal or pervert any part of the way of life? Hear Paul's, testimony on this point. "Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of Acts xx. 26, 27. But to add from our own or from others to the God." |