• Christian Union:
  Number I: Why all Christians should be united in one body.
  Number II: The insufficiency of certain plans of union.
  Number III: How Christians can be united.
  Number IV: When all should be united.
• Government.
• Church Government.
• An Address to Elders, Preachers, and Brethren.
• Letter to the Brethren Scattered Abroad.
• The Church.
• To Young Preachers.
• Unity.

      Why, how, and when should Christians of all names and parties be united in one body?

      THESE queries are of immense importance to the Christian community, and to the world. They justly claim the attention of all, and I am truly glad that many of all orders are now enlisted in the good cause, and advocate the union of Christians. There are a few things which have stood, and are still standing in the way, as huge mountains, forbidding a passage, and threatening ruin to those Christian heroes who would dare attempt to scale them. These proud citadels can be taken, and must be taken and demolished, before that union for which we plead can be effected. "With God all things are possible." Fighting under his banner, and obeying his orders, a few can put ten thousand to flight, and discomfit all the armies of the aliens, leagued with the powers of hell.

      In order to encourage all the friends of Christian union, and to enlist more in the noble cause, I will attend to the queries at the head of this article.

      1. Why should Christians of all names and parties unite in one body? To this I answer:

      1st. Because it is the will of our Lord and Saviour. This will is expressed unequivocally in John xvii: 20, 21. "Neither pray I for these alone; but for them also who shall believe on me through their word, that they [305] 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."

      Rom. xii: 4, 5. The inspired Paul wrote the same sentiment. "For as we have many members in one body, and all the members have not the same office; so we being many are one body in Christ, and every one members one of another."

      I Cor. i: 10. "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye 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. xii: 12, 13. "For, as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ; for by (en--Greek, in) one spirit ye have all been baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit. That there should be no schism in the body, but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it, or one member honored, all the members rejoice with it."

      Gal. iii: 28. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus."

      Eph. iv: 3, 4, 5, 6. "Endeavoring to keep the unity of the Spirit in the bonds of peace. There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all."

      Phil. i: 27. "Only let your conversation be as [306] becometh the Gospel, that ye stand fast in one spirit, with one mind striving together for the faith of the Gospel." Chap. ii: 2. "Fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind."

      1 Pet. iii: 8. "Finally, be ye of one mind." I might multiply similar quotations from the apostles and prophets, and even from the law of Moses, to confirm the position, that it is the will of our Lord and Saviour that all that name the name of Christ should be one. I could prove from the history of the primitive Church that it is practicable; for it is recorded of them that they were all of one heart and of one soul. But the authority adduced is deemed sufficient to convince all who do not close their eyes against the light.

      If, then, it is the will of God that all Christians be one, who dare resist his will, and not sink into it? If division or schism of Christians be in opposition to his will (and that it is, who can deny, when he so expressly forbids and frowns upon it by his Spirit?) who dare plead for it? Who dare support, countenance, and establish it? Who dare abide in it? Is it not disobedience? Yea, more, is it not rebellion against our King, his laws and his government? Is it not in fact a plea set up by every party and sect of Christians against the Prayer of Jesus? All applaud the prayer of the Saviour, and all repeat it in their prayer; but with this understanding, that all should flow to them and join their body! If the union of Christians is designed to be the conversion of the world, do not divisions stand as an impassable gulf between the world and salvation? Who can deny this with the Bible before him? Who does not see that this division is now the fruitful soil in which infidelity, atheism and [307] scepticism are exuberantly springing up and filling the world, and peopling the regions of hell? Who does not see that division is chilling the heart's blood of religion, weakening our energies, and strengthening the hands of wickedness? It is the laugh of infidels, the joy of devils, the grief of heaven, and the ruin of the world. And yet will Christians plead for it? Will they cling to it with a deathly grasp? Will they continue in it with stubborn pride? God forbid.

      2. A second reason. why Christians should unite is, because it is the design of God, by their union and joint co-operation, to conquer and save the world. "A kingdom divided against itself can not stand; a house divided against itself is brought to desolation." If the kingdom. of God be divided against itself, how can it stand? Do not the divisions now existing in the Church, or kingdom of Christ, tend to its overthrow, to its ruin? No intelligent man will deny it. Why then oppose Christian union? Rather, why support sectarianism, that mighty engine for pulling down and demolishing the Church of Christ? He that knows his master's will and does it not, shall be beaten with many stripes, says the Saviour. But, reader, do you know that his will is that Christians be united? And are you not resisting his will in not submitting to it, or in still supporting sectarianism? "To him that knoweth to do well and doeth it not, to him it is sin," says James the apostle. Let none in this enlightened day think himself guiltless in not flowing together and uniting together as one body.

      Suppose a vast arm of foreigners invade our country. All America agrees that they must be repelled, but are divided with regard to the proper way. But Congress have devised and published to the States the [308] proper and only right way, and urge all speedily to adopt their measures and act promptly up to them. The different States disapprove of the measures of the General government--one prefers this, and another that way. The whole country is divided into factions and parties, each party determined to pursue its own course--and what is worse, each party is angry at the other for opposing its peculiar measures, and all view each other as enemies, and instead of turning all their forces against the common enemy, they engage with mortal hate to destroy each other. Can such a kingdom or government stand? Is not such a course rebellion against the government? Are such rebels guiltless? The application to the divided state of the Christian world is easy. Our King has issued his orders that all his followers unite in one body, against our common enemy. But the factions or parties refuse. Would not such recreants be punished in a well disciplined army? The answer of all is one.

      You preachers of righteousness, who exercise the "ministry of reconciliation," much, very much depends on you. Yield to the orders of your King yourselves, and labor to preach "the righteousness of union with all Christians," whatever may be the sacrifice. Do not think of receiving the plaudit of your Lord at his coming, when you present your poor little party to him on that day. Take heed lest all your works on his temple be burned up, and you yourselves with them. The Lord has said, if ye die in your sins, where God is you can not come; and what can be sin, if disobedience to the King's orders is not?

      You, fathers and mothers in Israel, obey the Lord, and teach your children obedience. Let your last days be devoted to the good cause of Christian union, [309] die in the obedience enjoined, die recommending it with your last breath. If you die in this sin, death can not wash it away, purgatory can not purge it. What can do it. As the tree falls so it shall be."

      You, young Christians obey your King. Follow not in the steps of error--unite, flow together in love, in one body, in one spirit. To you we look, as those by whose unity the world shall believe. You are the Church's hope. You are to fall the places of us, your fathers, who will shortly leave you, and he buried in the silent grave. Oh may our happy spirits behold your glory, and rejoice in seeing the world bowing to Jesus through your unity!

      Having in the last number given reasons--convincing reasons, I hope--why all Christians should be united in one body, I now proceed to the second query, which is involved in more difficulty, as follows:

      2dly. How shall all Christians be united?

      In answer to this question, I shall show on what plans they can not unite, and then show the Divine plan on which they can unite.

      1. They can not unite on any creed invented, or that can be invented by man. This appears so evident that it seems not to need the support of argument. Facts are stubborn things, and, from the beginning, prove the position. The Methodist, in the full belief of his creed, can not honestly receive that of the Presbyterian or Baptist; nor can the Presbyterian or Baptist receive that of the Methodist without hypocrisy. This is true with regard to every sect. While they, therefore, adhere to their creeds, and support them, it is impossible to unite in one body. While on this subject I take [310] the liberty to introduce to the reader Mr. Baxter, of blessed memory, extracted from the "Western Messenger":

      "By the occasion of heretics, quarrels and errors, the serpent steps in, and will needs be a spirit of zeal in the Church; and he will so overdo against heretics, that he will persuade them that they must enlarge their creed, and add this clause against one, and that against another, and all was put for the perfecting and preserving the Christian faith. And so he brings it to be a matter of so much wit to be a Christian (as Erasmus complains), that ordinary heads were not able to reach it. He had got them, with a religious cruelty to their own and others' souls, to lay all their salvation and the peace of the Church upon some unsearchable mystery about the Trinity, which God either never revealed, or never clearly revealed, or never laid so great a stress upon; yet he persuades them that there was Scripture proof enough for these; only the Scriptures spoke it but in premises or in darker terms, and they must put together into their creeds the consequences, and put it into plainer expressions, which heretics might not so easily corrupt, pervert or invade. Was not this reverend zeal? And was not the devil seemingly now a Christian of the most judicious and forward sort.

      "But what got he at this one game? 1. He necessitated implicit faith, even in fundamentals, when he had got points among fundamentals, beyond the public reach. 2. He necessitated some living judge for the determining of fundamentals; that is, what is it in sense that the people must take for fundamentals. 3. He got a standing verdict against the perfection and [311] sufficiency of the Scripture (and consequently against Christ, his Spirit, his apostles, and the Christian faith), that it will not so much as afford us a creed or system of fundamentals, or points absolutely necessary to salvation and brotherly communion, in fit or tolerable phrases, but we must mend the language at least. 4. He opened a gap for human additions, at which he might afterward bring in more at his leisure. 5. He framed an engine for an infallible division, and to tear in pieces the Church, casting out all as heretics, who would not subscribe to his additions, and necessitating separation by all dissenters, to the world's end, till the devil's engine be overthrown. 6. And hereby he lays a ground upon the divisions of Christians, to bring men into doubt about all religion, as not knowing which is the right. 7. And be lays the ground of certain heart-burnings and mutual hatred, contentions, revilings, and enmity. Is not here enough at one cast? Doth there need any more to the establishing of Romish and hellish darkness? Did not this one act found the seat of Rome? Did not the devil get more in his cloak in one day, than he could get by his sword in three hundred years? Yea, and where modesty restrains men from putting all such inventions and explications into their creeds, the devil persuaded men that they being the judgments of godly divines (no doubt to be reverenced, valued, and heard), it is almost as if they were in the creed, and therefore, whoever dissenteth, must be noted with a black coal, and must disgrace him, and avoid communion with him, as an heretic. Had it not been for this one plot, the Christian faith had been kept pure; religion had been one, the Church had been one, and the hearts of Christians had been more one than they are. Had not the devil [312] turned orthodox, he had not made so many true Christian heretics as Epiphanius and Austin have enrolled in the black list. Had not the enemy of the truth and of peace got into the chair, and made so pathetic an oration as to inflame the minds of the lovers of truth to be over zealous for it, and do too much, we might have had truth and peace to this day. Yea, still if he see any man of peace and moderation stand up to reduce men to ancient simplicity, he presently seems the most zealous for Christ, and tells the inexperienced leaders of the flocks, that it is favor of some heresy that such a man speaks; he is plotting a carnal syncretism, and attempting the reconcilement of Christ and Belial; he is tainted with Popery, or Socinianism, or Arminianism, or Calvinism, or whatsoever may make him odious with those he speaks to. Oh, what the devil hath got by overdoing!"

      2. Christians can not unite on the one Divine creed, the Bible itself, while opinions of that book are made tests of Christian fellowship. Now it is evident that those opinions are as diverse and as various as the faces of those who possess them. Of private opinions every man has a right; to deprive him of this is to deprive him of thinking, and to make him a slave. But no uninspired man has a right to impose his opinions on another, and compel him to receive them on pain of excommunication.

      3. Nor can professed Christians unite in one body without they possess the same one Spirit--the Spirit of Christ. We may abandon all human creeds and formularies as bonds of union--we may relinquish the idea of making opinions of truth the test of fellowship--we may take the Bible alone, and Bible facts, [313] without note or comment, as the only standard of faith and practice, and of Christian union; yet without the Spirit union can never be effected, nor continued. The attempt to unite righteousness and unrighteousness, piety and impiety, the Spirit of Christ and the spirit of the world, is as vain as the attempt to unite fire and water, or light and darkness. Such union is impossible, unnatural, and not to be desired. Vain attempts to promote such union have been the ruin of the Church, and must be abandoned. Can the body be said to possess one spirit, one mind, and one soul, when composed of such discordant members as are too commonly seen in the different churches?

      4. They can not unite with the different names by which the different parties are distinguished. Party names have always produced bad effects, and have exerted a mighty influence against Christian union. As soon as a man is called a Methodist, the Presbyterian looks at him with a jealous eye, and attaches to him all the errors of that sect, which as a dark cloud roll before the view of his mind, and stand in the way of union. So with regard to all sectarian names. Indeed, such is the power of sectarian names, that they have divided those whose faith and practice were the same. It is a common remark that party names are nothing. The persons who make such remarks must be ignorant indeed of human nature, as portrayed in ancient and modern history, in the political as well as religious circles of the world. A party name is a strong bond of union in all the sects, by which a person wearing it is judged a friend or foe, approved or disapproved, loved or despised, received or rejected by those who wear a different name. All these party bonds must be broken and forgotten, or Christian [314] union will never be known on earth, and party union will still stand as a mountain in the way of the world's salvation.

      Having shown some of the obstacles in the way of Christian Union, and having seen the insufficiency of certain plans of union, I now proceed to show "how Christians can be united."

      1. As man-made creeds have always divided Christians, and stood in the way of union--these must all be abandoned, and the Bible alone received as the only foundation and rule of faith and practice. On no other platform can all Christians meet. Here the Church rested in her best days. Here she would have rested, and remained in sweet union, had not human creeds been introduced and established as authoritative. From this period we may date the apostacy of the Church. From this period Christians were divided, and many inspired with the fury of hell, persecuted each other to death, fighting under their great leader the devil, "transformed into an angel of light." From this period the reign of darkness and ignorance commenced, called the age of darkness; for as the attention of the people was drawn to the creeds of the councils, it was of course drawn away from the Bible. They might believe the Bible, but must believe the creed. They might believe the Bible, but if their belief differed from the creed, anathemas and death were their doom. Happy for the people, in a worldly point of view, that they were soon after prohibited entirely from reading the Bible! There was then no more danger of losing their lives; for they now believed the creed alone, because this alone they knew, or could [316] know. All Protestants with one voice condemn this conduct of our fathers, and highly extol the reformers of the sixteenth century, for restoring to the people the Bible, and the divine right of reading and judging for themselves. But does not every Protestant see that the creed-making business is but the recommencement of the same tragic drama? Shall they plead for that which divides Christians, promotes strife, engenders hatred, impels to persecution, war, blood and death, and set up their own devices in the place of the Bible to judge and condemn a fellow Christian? Is not this like setting up the man of sin in God's judgment seat? Will any Christian plead for the life of his creed, when he must know that others can not unite on it without hypocrisy? No! no! Let it die the death. Will any plead for the retention of his creed, because it has never promoted war, bloodshed and death? We may thank our God and our happy government for this. The lion is chained, but it lives, and secretly raves and thirsts for blood. The Bible, the BIBLE ALONE, is the only religion in which Christians can all unite. Not on the opinions formed by man of the truths and facts stated in the Bible, but upon the facts themselves.

      2. As there can not be a union of righteousness and unrighteousness, of the spirit of Christ and the spirit of the world, therefore Christians must all have the spirit of Christ, and be holy as God is holy in order to be united according to the will of God. Any other union than this is no better than a rope of sand, useless and easily broken.

      It may be asked, "How are all to get the one spirit of Christ?" I know of no better way than to believe on Jesus through the word of the apostles; or to [316] believe on him as the Scripture hath said--through such faith united with obedience, the Holy Spirit is given, and all become one as the Father and Son are one. When men shall believe on Jesus through the word of the apostles, and not through the word of erring man; when they shall believe on him as the Scripture hath said, and not as fallen men have said, then they believe he is the Son of the living God, and Saviour of sinners, that he died for our sins, according to the Scriptures, that he was buried and rose again from the dead the third day, according to the Scriptures. Then they believe his whole teaching to be Divine; and humbly submitting to it receive the uniting spirit of God. This must be done in order to Christian union.

      3. To be united we must receive the one name given by Divine appointment, which is the name Christian. Let all others be cast away and forgotten.

      In the two preceding numbers I have shown, Why all Christians should be united--How they can be united; and now I proceed to the last query,

      3. When should all be united?

      I answer, NOW; for if it be right, if it be the will of God, if it be the Christian's duty, if it be for the salvation of the world, that all Christians should be one, then NOW is the accepted time. If Christian union be right, disunion is wrong: if it be the will of God that they be one, it is opposition to his will to be divided; if it be their duty to be united, it is their sin to be disunited; if their union be the salvation of the world, their disunion is its ruin.

      Will any say, God's time is not yet come, when this desirable event shall take place? Avaunt such trifling! [317] Does he command and enjoin it upon us to be one, and expressly forbid disunion? Will he lay us under obligations which we have no power to perform? Has he laid on us the necessity to commit sin, and disobey express commands? Yes, indeed, if the time is not come when he will give us the power--if that time is yet future, and depends upon his sovereign will. Who will, who dare thus plead?

      But, says another, it will require a long time to effect this great object; for, says the Presbyterian, the church sessions must memorialize their presbyteries, and the presbyteries their synods, and the synods their general assembly, that all may act in concert. So the Methodists, from their classes to the next higher court, and so onward to their general conference, for the same purpose. So the Baptist, and so all other sects. On this plan the long desired object will never be attained. Large bodies move slowly. Sacrifices, great sacrifices must be made on the altar of truth; sectarian peace and unity must cease, before peace and unity can be restored to the true Church of Christ. Every party has its ensign or stand of colors, which waves over their heads, enlists their service, and concentrates their force. Our Lord and King has his ensign set in the midst; to it the people are to flow and find a glorious rest. His voice is to all, Come unto me, enlist under my banners, unite in me. Shall any respond, I can not obey thee now; my minister, my father, my mother, my wife, my husband, my children, my nearest and dearest relations and friends are Presbyterians, or Methodists, or Baptists--I can not forsake them all to obey thee. Poor, unworthy creature! Do you think this conduct pleasing to your King? Rather than offend your minister, relations and friends, you will [318] disobey your Lord, neglect your duty, and let the world die in sin! Your pastor, your relations and friends are all living in sin, while living in disunion--will you continue in sin to secure their smiles, and incur the frowns and displeasure of your Lord? God forbid!

      If every one would read the Scriptures for himself, as by them he wilt be judged at last; if all would act up to their conviction of truth, independently, the great obstacle to Christian union would be removed. All would soon flow together in one body. If every humble Christian, the life of whose religion is divine, whose heart sighs for union, and whose lips speak the meaning of his heart in humble prayer to God, that all those who believe in Jesus according to the Scriptures, might be one as the Father and Son are one--if every humble Christian of every sect, wearing this character, were to exert himself, not in wishing and praying only, but also in acting, the work would, like an overflowing flood sweep off all refuges of lies, and the good of every name would flow together into one glorious body. Is it not our duty to act right, though our minister or nearest relatives act wrong? Shall we sin because they do? Shall we live in disobedience, because they do? Shall we expect justification by such conduct? No. While one waits for another, nothing can be done to good effect. Had I a voice louder than seven thunders, I would call upon the Christian world to cease from man, whose breath is in his nostrils, and hear and obey the Saviour's voice flowing from the sacred oracles. Let not one congregation wait for another, nor one individual wait for his fellow; the command of the Lord is imperious, and too sacred to be trifled with. Hear, and obey.

      Furious opposition, fire and sword, may follow the [319] obedient children; but none but such will venture to pass through this fiery ordeal. The wheat alone will be gathered into the garner; the chaff will be left for fire. Jesus came to bring fire down from heaven; that is, he brought down the truth from heaven, which will enkindle the fire of hell, rage and persecution in the breasts of opposers--families shall be divided, three against two, and two against three, and a man's foes shall be they of his own household.

      But where shall we go? To Jesus in his word revealed, unite on his word, and in his spirit, and wear his name alone. Then shall Zion shine forth in the glory of her Lord, and great shall be her peace. Righteousness shall flow down as a mighty stream, bearing away sin and pollution from the world; then, then will the world believe and be converted.

      Hereafter I will attend to objections against the doctrine.

      The government of the Church of Christ is completely a monarchy. The Son of God is alone anointed King in Zion, and be alone is the legislator and executor of his laws. It is worthy of remark, that no king, priest, or prophet, acting in the fear of God, ever attempted to make laws for God's people under the old dispensation; the priests' lips kept knowledge, and made known the revealed laws of the great King to the people; the prophets warned, and exhorted them to obedience, and the King of Israel executed the laws already made. So in the new institution--no uninspired, man, living in the fear of God, ever presumed to make laws, for the government of King Immanuel's subjects. If at any time they were in difficulties, they went or sent to inspired apostles, to learn the law by [320] which they were to act; and these laws were given by our King to his people. Had any one presumed, under the old institution, to have added to the laws of God by Moses and the prophets, and taught them as authoritative upon his people, that man would have been guilty of treason or rebellion. So under the new institution--that man who adds to the laws of King Immanuel, and imposes these laws as authoritative on his Church, must be guilty of the same offense.

      For sake of illustration: A monarch of Europe gives his numerous subjects a book of laws for their government. For a while it is observed by all, and all are in peace and unity. Afterward a person of note rises in a corner of the kingdom, and persuades the people that they did not understand the king's laws, that they meant differently from what the letter or simple reading imported. He then offers his construction of the laws, and his opinion is received by many. Another admits that the king's laws did not mean what the language of them imported; that evidently they meant something else. He then proposes his sense of them to the people, and persuades many to receive it. The opinions of this last person widely differ from those of the former. A third person also admits that the king's laws are unintelligible, and proposes a sense different from the two former persons, and many are persuaded to receive his as the true meaning. A fourth and a fifth also propose their opinions of the laws, different from all the former, and from one another.

      While they all received and obeyed the king's laws in their plain import, harmony, peace and unity prevailed--the nation was happy. But so soon as they began to substitute their opinions of the law for the [321] law itself, and to enforce those opinions upon the people, who entertained different opinions, their harmony, peace and unity fled away, and discord, war, and division succeeded. The whole nation was distracted--it was Babel confusion. The king, his laws and government, had a nominal existence only. Each party acknowledged the king, his laws, and his government; yet each party were governed by laws of their own, and each party made their book of laws the test of unity and peace. A few remained attached to their king, his laws and government, and these, for their loyalty were opposed by every sect, and excluded from their societies; and if any one of the sects were convinced of his error, and should unite with the loyal subjects of the king, persecution by the sects was his lot.

      Exactly in this state is the world of professed Christians. This is the state described in the Scriptures by the term Babylon--this is the reign of the man of sin, which was to continue twelve hundred and sixty years from his commencement. The fall of Babylon and the reign of the man of sin will terminate at the same time, and at the same time the Church will come up out of the wilderness. These events will precede and usher in the millennium.

      I ask the pious Christian of every sect, whether these things just stated be not facts--incontrovertible facts? If so, arc not all the sects, as now existing, in a state of rebellion against the King and his government? Can he view sectarianism with approbation? Must he not frown upon it as the very bane of his kingdom?

      But, says one, He certainly views our sect with approbation, because so many sinners are saved and [322] converted and saved among us. I am not disposed to doubt, but joyfully admit, that many are blessed of God by the means of the different sects. Some precious truths of the Scriptures, with a great mixture of the doctrines of men, may be presented to the mind of the sinner, by which he is brought to faith and repentance. Having experienced this great change, he loves God, and his people, delights in his Word and service, and feels a tender concern for the situation of the wicked world. He feels the spirit of love, peace, and unity with all the family of God. He joins with a sect, and soon receives the spirit of it; his love, peace and unity are now confined to his party--to promote his party his influence and exertions are also confined--his neighbor and companion, converted at the same time with himself, but united with a different sect, though once the brother of his heart, is now treated with coldness, and shunned as an enemy. This is the work of sectarianism. Can any close observer of its operations deny it? We think not. Can any pious soul see this, and not sigh for a reformation?

      The world of Christians are opening their eyes to the light of truth. They are in a very agitated state of confusion. Like a swarm of bees that have lost their king, they issue from their hive--confused, they fly round and round in search of their king. When they find him they gladly follow him, and rest as he rests, and become subject to his government. So are the various sects at this time--they never can rest again, till they find their rightful king, flow to his standard, and submit to his government. God will bring order out of confusion. O Lord! hasten this desirable work. Amen. [323]

      There are several plans of church government, practiced by different churches, concerning which I desire to suggest a few remarks.

      One plan is, that the whole congregation be the judicatory, before, and by which, all cases in the church are to be tried and determined. There could be no reasonable objection to this plan, were all the members of the congregation competent to judge, and were they not too numerous to attend to, and hear the cases brought before them. But the majority of our congregations is composed of women, boys and girls, and of many others who have recently professed faith in Christ, and become members of the church. Before such a tribunal, a case of importance could not with safety be tried; nor could a fair decision be expected. I am seriously led to conclude by the Scriptures, that women are excluded from taking part in any judiciary matters in the church, and confident am I that the ignorant, and children should be excluded. To set such to judge would appear preposterous, and derogatory to the government established by infinite wisdom. Such being admitted as judges, a cunning man might by artful tact ever evade the censure of the church, and remain a member of it continually, with all his misdeeds, to the disgrace of religion. This has been and yet is an undisputed fact, and clearly shows the imperfection of the plan.

      Two texts in the New Testament are urged in favor of this plan. 2 Cor. ii: 7, "Sufficient to such a man is this punishment, which was inflicted by many"--pleiosi, by the majority. 1 Cor. x: 4, "In the name of our Lord Jesus Christ, when ye are gathered [324] together--to deliver such an one to Satan." In the first text, it can not be determined whether it was done by the majority of the church, or of the elders or rulers, by whom such cases were to be tried. In the second text, it is plain that the whole church were assembled together, not to adjudicate, but to execute the censure already determined by the proper authority. This may be the meaning of the first text; for it is the execution of a sentence previously made.

      2. Another plan of government practiced by some is, that the congregation choose committees, to which every church case is submitted for adjudication. Against this plan I have two objections: 1st, it wants the sanction of Scripture; 2d, the congregation may select partial men, who may cause great distress and division among the members. I am not a friend to any committees of this nature, unless they be permanent, such as elders ordained in the church, to whom the church commits the rule and authority over them. This I shall consider as the

      3d plan of church government. That every organized congregation in the primitive and best days of Christianity had elders or rulers ordained in it, is almost too evident to need argument to prove--and that these rulers or elders had the rule and oversight of the particular congregation by which they were appointed, also plainly appears. In Acts 20, the elders of the church at Ephesus were exhorted by the old Apostle Paul in these words: "Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the Church of the Lord, which he hath purchased with his own blood." 1 Tim. i: 17, "Let the elders that rule well be counted worthy of double honor, especially they who labor [325] in the word and doctrine." Heb. xiii: 7, "Remember them that have the rule over you, who have spoken unto you the word of God." Verse 17, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls." Verse 20, "Salute all them that have the rule over you." Titus was left in Crete to ordain elders in every city, those who should be of a certain description of character, one part of which was, that a bishop should be blameless--that he should hold fast the faithful word, as he had been taught, that be might be able by sound doctrine, both to exhort and to convince the gainsayers. Tit. i. Peter exhorts the elders to "Feed the flock of God which is among you, taking the oversight thereof."

      From these passages it is abundantly plain that the office of an elder, bishop, and overseer is the same--that they were teachers, or preachers of the Word; for a bishop must be apt to teach. One text would seem to contradict this idea, which text I have quoted above, as "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." It is doubted whether by the term (presbuterous) elders, is meant any thing more than old men, as contrasted in the same chapter with presbuteras, elder women. They all were to be supported by the church, especially the old men who labored in the word and doctrine, should be counted worthy of double honor. Reference seems to be made to age rather than to office. It has always appeared to me improper to ordain a person to the office of a bishop, who is incapable to teach and feed the flock; yet rulers in every church we must have. They may be unable to teach, yet they may be good rulers, and a [326] great blessing to the church. Till we learn from the Word a more perfect way, let us still practice that in which we are now walking.

      From the impression that every elder is a bishop, and that a bishop is a teacher, many have concluded that when they are ordained to be elders, they are also ordained to be teachers or preachers, and of course they begin to preach and to administer ordinances, at an age incapable of improvement. By this procedure the cause of truth suffers, and our enemies blaspheme our profession on this too just ground. The evil must be remedied, and speedily. An old man may be a good ruler, but a poor preacher. I have observed that when old men, without ministerial qualifications, begin to preach, they generally become more vain, more assuming, and more tiresome than the young. This may appear strange, yet I have accounted for it on this principle--they substitute age for authority, and long experience for good sense.

      Every duly organized church has the power of self-government committed to it by the great bishop, Christ Jesus. By him laws are given them by which they are to be governed. To him each church is responsible for itself alone, and not for another. The church at Philadelphia was not responsible for that at Sardis, nor that at Sardis for the church at Thyatira. The church at Ephesus was not to blame for the disorders at Corinth, and so of all the rest. The great bonds of the union of the churches are the Bible alone, and a life of holy obedience to all its precepts. Every attempt at a more perfect consolidation is a departure from the simplicity that is in Christ, and will ultimate [327] in disunion and slavery. Let the churches be well instructed in their duty--that they are to be the light of the world--that the oracles of God are committed to them, which they are bound to teach to the world in darkness, and send them to the nations in ruin, for their salvation. Let them be instructed that it is their duty to send evangelists, and to help them in their journey; that is, to support them and their families in all good things. Should one church be unable to support one evangelist, let two or more co-operate to do it. This course will preclude the necessity of the annual meetings of the elders and brethren, to talk much, and make resolves on paper to no effect, and which die the death of all such things, unpitied and unlamented by the Bible Christian.

      DEAR BRETHREN,--We wish to turn your attention to a few subjects of vital importance, especially at the present crisis. We have been viewing the marvelous works of grace of late exhibited among the various denominations of Christians, as well as among ourselves. We have with great desire been looking for the religion taught by Jesus and his apostles to be revived, the religion of love, peace and union. Though we bear much of Christian love and union preached by the different sects; yet in the end they generally let us know that they acknowledge none to be Christians but such as believe that Jesus, Christ is God, equal with the Father. Such as deny this doctrine are debarred from all fellowship and communion with them. By them we are accused of doctrines we do [328] not believe; and when we attempt to defend ourselves they will not hear, but persist in reiterating the charges. By them we are denied the name and character of Christians, and by many doomed to endless perdition. These people have assumed a seat too sacred for a mortal to fill--a seat on which none but God, the judge of all, should sit--a seat denied them by Jesus, when he said, "Judge not, lest ye be judged."

      We are pleased to see the approximation of the to each other; but we must acknowledge that what we have seen is yet very far from that fellowship and union taught in the New Testament. We see them sit down together at the same table of the Lord; but we see jealousies existing among them--each party endeavoring to get proselytes from the other--each envying the success of the other, and rather grieved than rejoiced to see multitudes converting and uniting with another sect.

      With all this imperfection, yet the grand work is progressing, though slowly. The apostasy, from small beginnings, advanced step by step to the alarming height in which it has been seen in years past; it may be expected to sink as gradually. In our memory and time we have seen it sink several grades, and we confidently anticipate the joys of that day when the man of sin shall be destroyed, and the pure apostolic religion re-established on earth. The present is an eventful crisis, and calls aloud to all to be awake and doing their duty.

      We that preach the Gospel should be diligent. More can be done in a day when the attention of the people is arrested, than in a year when they are asleep. Let us dwell on the more important doctrines of the Gospel, as the depraved and lost condition of the world, as dead in sin, as enemies to God, his laws and [329] government, as captives to sin, death and hell, as unholy and exposed to indignation and wrath, as without help and unable to save themselves. Urge the doctrine of regeneration, that they must be born again, or never enter into the kingdom of God. Teach the great plan of redemption--how it originated in God--how his love to the world moved him to send his Son to be their Saviour--hold forth Jesus as the prophet, priest and king of his people--his life, death and resurrection, and his coming again to judge the world. Insist much on the doctrine of faith, repentance and obedience. Hold forth the cheering promises of the Spirit, of eternal life, of pardon, and of salvation through faith and repentance. Oh, let us avoid speculation on these important doctrines! Let us labor to feel the weight and force of them on our own hearts. If not, in vain we labor to impress them on others. The successful preacher is the feeling preacher; and the feeling preacher is one who converses much with his own heart, and is often on his knees, conversing with his God, and delights in studying his Word. We have seen great preachers in the pulpit, apparently engaged in delivering important truths; but out of the pulpit we have seen them immediately mingling with the vain, the sportive, and the gay, and joining in their empty talk about trifles and political subjects. Such too plainly show the want of the spirit of religion, and their labors are fruitless. Let us always preach in private circles, as well as in the public assemblies.

      As much as possible let us avoid dwelling on the controversies of the day. These rather please the curious, than profit and convince the sinner, or comfort and strengthen the saint, or promote the cause of true piety on earth. Let us pursue steadily the course [330] we have taken, and leave the event with God. We have taken the Bible as the only rule of our faith and practice, and the name Christian, as the only name we wish to have. In this, we can not be wrong. While others may be contending for their various creeds and notions--while they lose sight of religion by endeavoring to proselyte to their faith--while they are quarreling about Who shall be the greatest, who shall have the greatest numbers--let us steadily follow our leader, Jesus Christ, and keep his commandments. Let the parties deride and defame us--let them anathematize and reject us. Let them call us heretics, Arians or devils--still let us cultivate the gentle and meek spirit of Jesus--"Be wise as serpents, and harmless as doves." We are advancing to the judgment, where justice will be done us. There party spirits and names, human creeds and high pretensions, shall be disregarded, unless to be Divinely frowned upon, or branded with eternal infamy, and their advocates be filled with shame and confusion.

      Let us not neglect to meet together every Lord's day for worship. Should you have no preacher, meet and read the Scriptures, sing, pray and exhort one another. Let a part of the day be devoted to the instruction of our children in the Scriptures. Choose one or more pious, intelligent men, who shall preside over the class of children; let them previously assign the portion of Scripture to be read, and labor to make them understand it. This will be found profitable and pleasant.

      To you, dearly beloved, are these thoughts humbly submitted by your brother and fellow-laborer. [331]

      MY DEAR BRETHREN,--Your edification in Christ Jesus, your fellowship in the Spirit, your union with all saints, and your prosperity in the Lord, have long been the wish and prayer of my heart, and labor of my life. In the prosecution of these Divine objects, I see, on a retrospect, my many imperfections; I blush at the remembrance, and pray my Lord, and beseech my brethren, to forgive. Knowing that the time of my departure is near, I wish to write a few things to you, which may be profitable after my decease, and which may speak when I am dead.

      About the beginning of this century my mind was uncommonly exercised on the subject of religion. I then evidently saw what I yet see, that the sects in which the religious community was divided, were antiscriptural, and insuperable mountains in the way of the progress of truth. With others in the same spirit, I set myself against this evil, and determined before God to exert my feeble powers to remove it from the religion of Heaven, and promote Christian union, both by my example, and by my endeavors in the cause of truth. The odds were fearful--a handful against the formidable array of long-established parties. In Israel's God we trusted, and "forward" was our motto. Beyond our most sanguine anticipations the cause of union prospered. One thing astounded us; the clergy of all the sects, who should be foremost in every good work, were our bitterest opposers. We had to combat for every inch of ground we possessed, and for every fortress we gained. [332]

      In this mind have I continued to this day; and yet feel the same spirit to labor in the good cause, but the flesh is too weak to sustain the burden, after a warfare of nearly half a century.

      My dear brethren, we have advanced and become a great people. Now is the time of danger, now there is need of humility, watchfulness and prayer. We begin to be respected as a people, and begin already to vie with others in numbers. A Joab is sent by the higher powers through the length and breadth of the land to number Israel. O that the fate of Israel of old may not be ours! If it proceeds from pride, and if God has regard for us, we may expect a diminution in our ranks. Instead of thanksgiving and praise to God, because be has so wonderfully prospered our labors in uniting so many thousands, it is to be feared that pride may yet succeed, and spoil all our works. Israel were often seduced from the true worship of God to the idolatry and communion of the nations among which they dwelt, and this always took place in the days of their prosperity. So we may be so captivated by the doctrines, forms, popularity and respectability of the sects around us, that we may try to accommodate the truth of God to their prejudices, in order to gain their favor, and eventually to enlist them on our side, and join in our mighty union. Such union is no better, if as good as that of the Romanists, who are exceedingly zealous for union. A union of ten pious, uncompromising persons in the truth, is better than ten thousand of the contrary character. Truth must never be sacrificed for the union of numbers. Truth preached and lived in the spirit will cut its way through all opposition.

      But what is truth? The Bible, and the Bible alone [333] --not opinions which men have formed of the Bible, whether comprised in a confession of faith, or in a Christian system, or in thirty-nine articles, or in a discipline. Our union first commenced on this ground, and sectarianism first received its deadly wound from this weapon, and by no other will it die the death, if its death is to be effected by moral means. If we begin to magnify our opinions, and make them tests of fellowship, we depart from the foundation laid in Zion, and shall be under the necessity of becoming a sect by forming a book of opinions as our creed, and demanding a subscription to it as the basis of union. This must be a progressive work; it can not be effected at once. There is too much light in the world at present for its growth. "Here a little and there a little," must precede its introduction. My dear brethren, watch and pray, lest you fall into temptation, and mar the work of God. Stand fast in the liberty wherewith Christ has made you free, and be not entangled again with the yoke of bondage.

      On this foundation I have been immovably fixed for many years, and shall remain for the few days I may live. Some of my own brethren may think I do not advocate Christianity. It may be so; for I confess myself a fallible creature, and therefore I warn my brethren not to receive any thing I have said or written as truth, unless sustained by the infallible Word. They who think I am not advocating Christianity may be wrong, for they also are fallible, and must not be trusted without careful examination by the Word.

      I well remember that when my mind was opened at first to see the truth as stated above, I said that if all the world should depart from it, I never would. When all my fellow-laborers had departed from it, and left [334] me alone, I still felt and repeated the same words, and still repeat them.

      A factionist I never can nor will be. Should I stand in the way of the present reformation in the opinion of any, it will not be long. Let them publicly withdraw from me their fellowship. To cast me out of the Church they can not, without they cast out all those who receive the Bible alone, and who are anti-sectarians.

      The sects have their churches, like the States of Greece, closely concatenated, though sometimes the chain is broken. Are we beginning to imitate them? Do we begin to yield the power and right of the churches to the clergy? It may be a harmless thing in the present generation; but posterity may writhe under the galling chain. What means so much written on organization? The first link is loose--unfastened--and that link is love. Without this the churches may be chained together by human device; but this is not the organization of the head of the Church. We may devise plans of organization, but they will all prove fallacious. Human bonds may bind human beings, who have not the spirit; but spiritual bonds can not bind together such persons.

      The great secret of church government and organization has been almost overlooked. It is the indwelling of the Holy Spirit in each believer, and member of the Church. "The fruits of the Spirit are love, joy, peace, long suffering, gentleness, goodness, meekness, fidelity, and temperance; against such there is no law." No law of Heaven, nor of earth will condemn them. "There is no condemnation to them that are in Christ, who walk not after the flesh, but after the Spirit"--the Spirit which dwells in them. Such a church as is composed of such members, is easily governed by the [335] law of Christ, and they need no other. But those of the opposite character, who have not the Spirit, and who walk after the flesh, are not subject to this law, nor indeed can be. "The works of the flesh are adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revilings, and such like"--such shall not inherit the kingdom of God. We. greatly lack the Spirit; where that abides there is order and good government.--Where that is not, there is confusion, and every evil work; there is theory for better organization--for a more perfect system of church government. The simple rules given by Christ will not answer the purpose to govern the carnal and worldly professors of religion. Let us be filled with the Spirit and walk in the Spirit, and the simple government of Christ will be all sufficient.

      Should it be inquired, What is that government for the Church, ordained by Jesus Christ? That shall be the subject of some future number.

      The first church of Christ established on earth after his resurrection is found in the first chapter of the Acts of the Apostles, which church was composed of one hundred and twenty members only. "The number of the names together were about an hundred and twenty." These names were those of the eleven apostles. "These all continued with one accord in prayer and supplication, with the women and Mary the mother of Jesus, and with his brethren."--Among them were Barsabas or Barnabas, and Matthias, who was afterward chosen an apostle to fill the [336] place of Judas Iscariot. Of all this number we find not one infant, and what is said of this church excludes the idea of an infant being a member of it. For it is said, "These all continued with one accord, in prayer and supplication." Infants can not feel that accord, nor engage in prayer and supplication, all acknowledge. Besides, this church of one hundred and twenty chose an apostle by casting lots or votes. This could not be the work of infants.

      Again, "They were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." It may be said, that those filled with the Holy Ghost were the apostles alone. But the Scripture says, "they were all filled with the Holy Ghost;" and this was the fulfillment of Joel's prophesy, "Your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy." If infants had been of this number, and prophesied with the men and women, the miracle would have been more extraordinary and convincing than that which appeared among the adults. But no mention is made of it, and no one contends or believes that it was a fact.

      The result of Peter's preaching on that occasion was glorious. "Many were pierced to the heart, and cried out, what shall we do?" Infants did not thus act.--"Then they that gladly received his word were baptized (no infants yet), and the same day there were added unto them about three thousand souls; and they continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers." [337]

      We see no place for infants yet, for such worship can not be performed by them. Could it be proved that infants were in this church, it would afford an irrefragable argument that they should eat the Lord's supper, and thus would be settled the doubt of pedo-baptists. All that follows in Acts ii: 42 to the end equally excludes the idea that infants were members of this church. The last sentence is incontrovertible. "And the Lord added to the church daily the saved." Acts v: 14, "And believers were the more added to the Lord, multitudes both of men and women."

      In favor of infant church membership, it is argued, by Divine appointment they were members of the old Church, by what authority are they excluded from that in the New Institution?

      Answer: Suppose under the old constitution of Kentucky females were admitted to the same privileges in government as the men--they had equal right to vote at the polls, and to hold and exercise all the offices of the government as the males. In process of years the constitution was altered, and these rights were indirectly taken from the females. The qualifications of voters to fill the offices in government was, that every male of twenty-one years and over had a right to vote for officers in government; and that every male over twenty-five years old had a right to fill offices by the election of his compatriots. The women might argue, we once had the right to choose representatives in the government, and to be chosen as such. By what authority are we excluded from these privileges under the new constitution? It no where says that females shall no longer enjoy these privileges. [338]

      I grant; The constitution no where says in direct terms that women are excluded from the privileges; but indirectly it does exclude them--for the qualifications for these privileges as stated in the constitution, are inapplicable to females. We may say that infants were allowed the privilege of church-membership under the old institution; but in the new, they are indirectly excluded, not possessing the qualifications required to be in those who are admitted to be members of the Church.

      The whole Jewish nation were members of the old Church, and pleaded before John the baptizer, their right to all church privileges. John did not admit their plea to be valid. If the old and new Churches are the same, how could the three thousand believing Jews be added to the Church? Could they be added to that, of which they had always been members? We think not.

      A part of the inhabitants of Kentucky might still adhere to the old constitution, which admitted females to an equal share in government with the males; but they are evidently not recognized as citizens of the commonwealth, but as traitors in opposition to it. So the Jews, a part of the world, still adhere to their old constitution, which admits of infant church-membership. But they are not acknowledged citizens of Christ's Church, but aliens, and traitors in opposition to it. So in part are to be viewed all those, who adopt the old constitution of the Jews, or blend it with the new, without Divine authority. This is a subject of importance, and should be calmly considered, and not hastily passed over through prejudice or prepossession. [339]

      My sons: Hear the advice of an old father, just about to leave you--just about to be discharged from his services in the ministry for nearly half a century. I have been among the early pioneers of the West, in laboring through difficulties unknown to you, to preach the Gospel.

      1st, It is a common saying among the preachers of this day, "Old men for counsel, young men for war." This is often advanced in justification of the public debates with opposers, or the clashing doctrines and opinions which now distract and divide the world. "Old men for counsel." Do they counsel you to engage in such debates? Do they laud you for victories won? I will fearlessly answer that no old man of piety and intelligence will give such advice, unless in an extraordinary case. For they know by long experience that such debates tend to strife, deaden piety, destroy the spirit of prayer, puff up the vain mind, annihilate the taste for the marrow and fatness of the living world, and destroy the comforts of true, heavenly religion.

      Seldom do we see in the same person a warrior and an humble, devoted Christian. Rara avis in terra. Such acquire a controversial habit and temper. They may proselyte many to their opinions, and greatly increase their numbers; but the children are like the parents, lean and pigmy things. I have known, in the course of my days, great and good religious excitements in certain places, quashed by such debates from the pulpit. I have really thought that the most effectual and shortest way to put a stop to such excitements is for two debaters to propose a public debating match, [340] or an ecclesiastical duel, on a certain day, and at a certain place. Generally at the close of the debate, ends the good excitement.

      I know it is said in justification of such debates that Paul disputed in the synagogue at Athens, and in the school of Tyrannus, with the Jews and others.

      Read the verse correctly, and the force of the objection is removed. He reasoned, or dialogued with them. This should be the constant practice of every faithful minister of Christ. Would to God it were the practice of all our young preachers to reason out of the Scriptures on the important things of the Gospel.

      But "young men for war." What war? Not against flesh and blood, for nothing but carnal weapons can affect them; but against the powers of sin and hell, with spiritual weapons afforded us from above--not against men, but against their sins, as did our Lord and his holy apostles, in order to save them from ruin.

      But are we not to contend earnestly for the faith once delivered to the saints? Certainly. But can not this be done without set debates, challenges, judges, rules, etc? Did our great head--did his apostles ever act thus? And who will say they did not earnestly contend for the faith? There must be something wrong in this matter, because these zealous duelists do not like to be called the challengers. Now if this be the proper way to contend for the faith, why not fearlessly challenge every opposer, and thus show your holy zeal?

      In these public debates but few persons attend them who have not their minds prepossessed in favor of one side or the other. A few unsophisticated persons may be proselyted to your opinions, but one renewed soul is of more value than a score of such proselytes; and [341] such renewed souls are made by the truth uttered in the spirit, and heartily received and obeyed.

      2nd, I advise you, my sons, to preach the Word, the Gospel of the Son of God, with all boldness and humility. If any error or stumbling-block lie across the path of truth, and might neutralize its effect on your audience, labor with cogent arguments to roll it out of the way, without pity for its age, though sanctified by many centuries, and supported by the great and the learned for many ages. But be careful, and certain that it is an error before you touch it with your little finger. Truth, like a plow-share, will tear up the noxious weeds and plants sown and planted by erring man. Be careful not to name any person or people by whom these noxious weeds were sown. The moment you name a Presbyterian, a Methodist or a Baptist as having done it, that moment he buckles on his coat of mail, and shields himself against your arguments, however powerful. You can not profit him by all you say afterwards. "Be wise as serpents, and harmless as doves."

      3d, I not only advise you to preach the Word, but also preach it in the spirit. In vain we attempt to preach in the spirit, unless we have the spirit, and experience the force of that truth we deliver to others. A man may preach the truth in the letter without the spirit. Such preaching is vain--useless to saint and sinner. Apathetic and moral lectures on religion have almost ruined the world, and swelled the number of sceptics. For they thus argue: Did these people believe what they preach or read, would they be so cold and unfeeling in their addresses? Would they not cry aloud and spare not? Did you ever know one such preacher convert a sinner from the error of his ways? [342] A person may also preach with a great vociferous zeal and manner. This may be and often is nothing more than mere animal nature, without the spirit. Live and walk in the spirit, and preach in the spirit; then will the attention of your hearers be arrested, and good effects will follow.

      When we see our neighbor's house in flames, and the unconscious family within exposed to instant death, we do not take time to study and write an eloquent speech in order to read it to them, that they may fly from impending ruin--nor do we write a speech to read to persons whom we see ready to rush down a deathly precipice, unconscious of their danger. No; were we to do so, those people would be apt to disregard our admonitions, and perish.

      4. Be as holy out of the pulpit as in it. Be always sober (not morose); indulge at no time in jesting, mirth, nor light conversation;, these grow by indulgence. I advise you to beware of what is termed gallantry. It will ultimately sink your influence in the public mind. Be plain, but neat in your dress.

      Wear not costly apparel, nor tinseled ornaments of any kind. It savors of vanity, and will detract from your usefulness. Be often on your knees, always endeavor to keep God before your mind, and labor to please him, rather than man; for if you seek to please men, you will certainly displease God. The friendship of the world is enmity to God. Some are tempted to please man by an ostentatious show of learning and talents. This is to preach self, not the Lord Jesus--it is to advance self, and not the cause of Christ--it is to gain the applause of the world, not to save souls from ruin--it is to be popular, not useful. Vain, presumptuous mortal! How despicable in the view of Heaven! [343]

      5. In your public. addresses, like the householder, bring forth out of your treasure things new and old. The Word of God is your treasure, not the wisdom of men--with this you must store your mind so as to be able to exhibit to your audience, things new as well as old. Do not forever harp on one string--on one doctrine, however true. The mind needs variety, and that variety is afforded to the Bible student in the Scriptures. "Warn the unruly, comfort the feeble-minded, support the weak." You should not preach that to another, of which you do not experience the truth yourself. It will be a dry morsel, unseasoned with grace, both to yourself and those that hear. Avoid every thing, every expression, every smart word that may excite levity or laughter in your hearers. Your object is to save souls; an object truly serious and important, and should be managed always in the spirit of seriousness and solemnity. What! to excite levity in those on the brink of everlasting woe! God forbid!

      6. Beware of an avaricious or covetous spirit. Read Paul to Timothy, 1 Epistle, vi. 6-11. Having food and raiment, let us therewith be content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil; which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O, man of God! flee these things, and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life. Avoid every thing like boasting of yourself, or of your success in the Gospel. [344]

      7. My dear sons; if this advice be good, receive it, and conform to it. I have known it to be good for half of a century. Be diligent and faithful, and soon you shall receive your reward. Oh that we may hear the plaudit of our Lord--Well done, good and faithful servant, enter thou into the joy of your Lord.

      During the days of the apostles, the Christians lived in union and harmony among themselves; not altogether in a union of opinion; for this is unattainable, if desirable in the present imperfect state of man; but they lived in a union of spirit. They were of one heart and of one soul.

      This union is portrayed by the pen of an inspired apostle, in Eph. iv: 5, 6. 1st. He says there is one body--under the direction of one head, one law-giver. They are one with the Father and the Son Jesus Christ. The present state of the Church shows many bodies, many heads and many law-givers. Can they all be the Church of Christ? Impossible, if judged according to the Scriptures.

      2d. "There is one Spirit." This Spirit dwells in the one body. "Ye are the temple of the Holy Spirit." This body is the habitation of God through the Spirit--the Spirit of God--the Spirit of Christ which dwelleth in them, the same Spirit by which God will quicken their mortal bodies, or raise them from the dead. Rom. 8. The fruits of the indwelling Spirit are love, joy, peace, etc. Gal. 5. Every member of the body possesses this Spirit, and bears the same fruits.

      3d. "They are all called to one hope." This, the object of their hope, is set forth in the Gospel, as, glory, honor, immortality and eternal life, with all [345] the blessings of Heaven, promised in the New Covenant.

      4th. "One Lord." Though there be lords many, with us there is but one Lord Jesus Christ, by whom are all things, and we by him. He is Lord of all in heaven and in earth. To his orders and commands, all Christians are obedient. To his government they all submit.

      5th. "One faith." Though there be faiths many, yet with us there is but one faith, the faith of Jesus Christ, the faith once delivered to the saints, the faith which the apostles preached, and to which they urged obedience for salvation. The New Testament is the one faith of Christians.

      6th. "One baptism." This is the baptism which the apostles were commissioned by the Saviour to administer to all believers, and is one part of obedience to the one faith, through which salvation is promised.

      7th. "One God and Father of all." For though there be gods many, with us (Christians) there is but one God, the Father, of whom are all things, etc.

      Here is a confession of faith, on which Christians were once united according to the will of God. Every article of it is essential to our salvation. On this must the Church settle again, before she becomes united, and before the world can be saved.

      Can any Christians of any sect object to unite on this Divine confession of faith? Do not all acknowledge, there is but one body, of which Christ is the head? Do not all acknowledge, that the Spirit of the Son dwells in this one body, and that each member drinks into this one Spirit, and bears the fruits of the Spirit,--love, joy, peace, etc.? Do not all Christians have the same hope set before them,--glory, honor, [346] etc.? Do they not all claim the same faith, the New Testament? True, they have and may have different opinions of many truths of this faith; yet if with these opinions, they show that they are members of the one body, and have the one Spirit, and bear the fruits of the Spirit--that they are inspired with the hope of immortality to be holy as God is holy; who will reject them? Let them have their opinions, seeing they do not influence the heart to evil practices. "Him that is weak in the faith receive ye, without regard to diversity of opinions." To unite upon opinion is like building a house upon the sand--it will fall.

      Do not Christians own the one Lord Jesus Christ the Son of God, sent to be the Saviour of the world? Different opinions are formed and entertained with respect to his person; but do not all true Christians show their love to him by keeping his commands? Do they not unreservedly trust in him, believing firmly that he is able to save them? Speculation and controversy on this point have done incalculable mischief in the Christian world.

      Do not all profess the one God and Father of all? Surely there can be but one faith on this subject, however jarring may be the speculations of men.

      Which of all these sects can say, we are in this union? I ask each, are you the body of Christ? Then you alone have the one Spirit. All the other bodies of the sects are not the body of Christ, and have not his Spirit dwelling in them, and therefore are none of his. If any one sect claims to be the body of Christ, they unchristianize all the other sects. Can all the sects collectively make the one body?--then all the sects have the one Spirit dwelling in them, and consequently have the fruits of the Spirit-love, joy, peace, [347] etc. Can it be possible then that they are all one, and yet divided into contending factions? Can they all have the one Spirit and bear the fruits of it, and yet instead of peace, love, etc., bear the fruits of hatred, discord and strife? "Judæas appella credat, non ego." These human constituted bodies must be dissolved before they become the one body of Christ, and drink into the one Spirit. They must cast away their various faiths, and receive the one faith of Christ. They must relinquish their vain philosophy respecting the Father and the Son, and learn the truth from the Great Teacher.

      My brethren of the various denominations, bear the exhortation of an old man, now past the age allotted to mortals, who must soon quit the busy scenes of this life. You all see, and the pious of every name deplore the miserable state of Christianity as now presented to view. It is high time to awake out of sleep, and no longer indulge in dreams of better days, while we are inactive to hasten them on. You need not conviction of the vanity of expecting a union of the sects as such--you must pronounce the idea chimerical and absurd. It must be effected on God's own plan, and it will be effected, or the prayer of Jesus remain unanswered. Some of you say it will be effected in the millennium. No, it must be effected before, that the world may be brought to believe and be saved. When Christ shall come the second time, it will be to judge, not to save the world.

      While Protestants are wrangling and dividing, it is food to the Papists, who eagerly watch and wish for our destruction. By our conduct we are healing the deadly wound of the beast, who is pouring, now pouring his vassals in thousands on our peaceful shores. [348] They are decoying our citizens' children to their high schools, and instilling into their tender minds their pernicious, anti-Christian doctrines. Many of the dignitaries of the established church of England are engaged to effect a union with the old mother. This is natural. Our divisions and strifes are fast paving the way for Papal despotism, for Papal rule, and for the Papal inquisition. Our divisions are driving thousands to scepticism, and hardening the world of the ungodly to their utter ruin. Our divisions are drinking up the spirits of the godly, destroying the influence of Christianity, and barring the way to heaven.

      This, my brethren, you will acknowledge; and yet, how--Oh how can you be inactive? How can you any longer labor to establish a party, and not summon all your powers to promote the union of Christians? "Self must be humbled, pride abased, else they destroy our souls." I fear that real Christians in every party are in the minority, and the opposite character among them will, of course, oppose. But we must come out from among them, and be separate--leave all for the kingdom of heaven's sake.

      You know, my brethren, this event must take place sooner or later, and the sooner the better. But you ask, "What shall we do? I daily pray for the union of Christians, and am waiting for God to effect it." Do you wait for God to work a miracle to convince you of a plain duty? Do you wait for him to force his people to do right? In vain you pray--in vain you wait, while you remain idle and inactive in the great work.

      I advise you to call a convention of the churches of all Protestant denominations. Let the churches select their wisest and best men to attend it. Let them come [349] together in the Spirit, and in the spirit of meekness confer on this all-important subject. Selfishness, the pride of a great party, and of opinion, the love of power, honor and wealth are the great objections to such a course. The clergy should be the first to promote it, but I fear, judging from historical facts in all past ages, they will be the last.

      Will any respond to the proposal? Will editors of religious periodicals give an expression of their sentiments? Will they assist us in our essays to effect Christian union? [350]

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