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ESSAYS, EXTRACTS, AND CORRESPONDENCE.

UNION OF EFFORT; OR, WHAT OUGHT TO BE DONE FOR ERIN?

TO THE EDITOR.

"For they that carried us away captive, required of us a song; and they that wasted us, required of us mirth; saying, sing us one of the songs of Zion." How truly, Sir, is this the position of Erin! The churches require at her hands the melodies of Zion, and seem to wonder that her harp is not attuned, or that her joyous notes do not break forth; forgetting the awful fact, that England led her captive, and bound her in papal chains and darkness, by the hand of her Henry. Well may it be said, “her national strains are all tinged with melancholy;" how should it be otherwise! A people left almost without a hope— no refuge to flee to!

Scotland! Will not you give to Erin the bread of life? You have it now to spare; she lies by your shores. A late writer says, you have three thousand ministers of the gospel, and a thousand different channels of light at your command; she has a claim on you by the recollections of your early history, and your mercies since 1745, to the present day. What has the preaching of the Gospel and the Bible, in Celtic, done for you? One of your own writers states thus: "That no country out of America, in one century, made a greater progress than Scotland, from that time; and most interesting is it to see this little nation, with its sterile mountains and moors, and only patches of good land between, overcome all difficulties -the land made blythe with plough and harrow.

The thought has occurred to me, when contemplating Ireland's painful position, "Look at the missionary fields, her sons in every part of the globe carrying the renown of the Saviour, and instructing the native in the arts of civilization, making the desert to blossom like the rose! And will not Scotland use the same means with Ireland, and become instrumental in making her a co-worker in the evangelization of the world, and break loose that bond that held Scotland back for ages-papal superstition and bigotry; and the Irish heart, with grateful emotions, and holy ardour, will be foremost in the field of missionary enterprise."

England! Why say, what can be done

for Ireland? The question is easily solved; restore to her her former faith. Take away the papal darkness and ignorance you gave her. Do not plead her perverseness. Have the means used been commensurate with the undertaking? As with other lands, the instrumentality must be equal to the millions bound in mental slavery, to their one hundred fand fifty isles. Can England expect to be let at ease with this crying evil at her side? Scotland was a thorn to her, till the gospels were preached over her land, and the light of the Scriptures became general; and there will be no peace for Ireland, till British Christians do their duty. Why should not her enthusiastic sons carry with you the glad tidings of salvation to the uttermost ends of the earth? Why should this jewel be lost to your Saviour's crown, and not be consecrated to his cause? By raising her, you call forth the energies of her people; by enlight ening her, you will break down the partition-the would-be mediators between them and their God.

Irish Christians! Your love of fatherland demands your every effort to raise her from her low estate-to take her harp from the willows. The national emblem, the shamrock, points to union; and let that union be without denominational distinction. Let the nevertiring energy of Ireland be aroused in her own behalf; let it not slumber till every cabin be furnished with a Bible, and every district with a Scripture reader. Christian reader, let your prayers be directed to your Saviour! Plead his precious promises--his almighty power; (all is placed in his hand) till all the kingdoms of this world become his; and then will Ireland pre-eminently become, as her own bard has predicted, and as every Christian would desire:

"Great, glorious, and free,
First flower of the earth,
And first gem of the sea!"

E.B.

BEZA'S RECOLLECTION.-It is related of Beza, one of the reformers, that when he was old, and could not recollect the names of persons and things he had heard but a few minutes before, he could remember and repeat the epistles of St. Paul, which he had committed to memory when he was young.

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III. Having shown you wherein this unity consists, I now come to the third general thing propounded: and that is, to show you the fruits and benefits of unity and peace, together with the mischiefs and inconveniences that attend those churches where unity and peace are wanting.

1. Unity and peace is a duty wellpleasing to God, who is styled the author of peace and not of confusion. In all the churches God's Spirit rejoiceth in the unity of our spirits; but, on the other hand, where strife and divisions are, there the Spirit of God is grieved. Hence it is, that the apostle no sooner calls upon the Ephesians not to grieve the Spirit of God, but he presently subjoins us a remedy against the evil, that they put away bitterness and evilspeaking, and be kind one to another, and tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven them; Eph. iv. 30, 32.

2. As unity and peace is pleasing to God, and rejoiceth his Spirit, so it rejoiceth the hearts and spirits of God's people. Unity and peace brings heaven down upon earth among us: hence it is that the apostle tells us, Rom. iv. 17, that "the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." Where unity and peace is, there is heaven upon earth; by this we taste the first fruits of that blessed estate we shall one day live in the fruition of; when we shall come to the general assembly and church of the first-born, whose names are written in heaven, and to God the judge of all, and to the spirits of just men made perfect;" Heb. xii. 23.

This outward peace of the church (as a learned man observes) distils into peace of conscience, and turns writings and readings of controversy into treatises of mortification and devotion.

And the Psalmist tells us, that it is not only good, but pleasant for brethren to dwell together in unity, Psa. cxxxiii. But where unity and peace is wanting, there are storms and troubles; "where envy and strife is, there is confusion and every evil work;" James iii. 16. It is

the outward peace of the church that increaseth our inward joy; and the peace of God's house gives us occasion to eat our meat with gladness in our own houses, Acts ii. 46.

3. The unity and peace of the church makes communion of saints desirable. What is it that embitters church-communion, and makes it burdensome, but divisions? Have you not heard many complain, that they are weary of churchcommunion, because of church-contention? but now where unity and peace is, there Christians long for communion.

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David saith, that he was glad when they said unto him, "Let us go to the house of God;" Psalm cxxii. 1. Why was this, but because (as the third verse tells us) Jerusalem was a city compact together, where the tribes went up, the tribes of the Lord, to give thanks to his name? And David, speaking of the man that was once his friend, doth thereby let us know the benefit of peace and unity; Psa. lv. 14. "We," saith he, "took sweet counsel together, and walked to the house of God in company." Where unity is strongest, communion is sweetest and most desirable. see, then, that peace and union fills the people of God with desires after communion; but, on the other hand, hear how David complains, Psa. cxx., "Woe is me, that I sojourn in Mesech, and that I dwell in the tents of Kedar." The Psalmist here is thought to allude to a sort of men that dwelt in the deserts of Arabia, that got their livings by contention; and therefore he adds, ver. 6, that his soul had long dwelt with them that hated peace. This was that which made him long for the courts of God, and esteem one day in his house better than a thousand. This madehis soul even faint for the house of God, because of the peace of it; "Blessed are they," saith he, " that dwell in thy house, they will be still praising thee." There is a certain note of concord, as appears, Acts ii., where we read of primitive Christians, meeting with one accord, praising God.

4. Where unity and peace is, there many mischiefs and inconveniences are prevented, which attend those people where peace and unity are wanting: and of those many that might be mentioned, I shall briefly insist upon these nine.

1. Where unity and peace is wanting, there is much precious time spent to no purpose. How many days are spent, and how many fruitless journeys made to no profit, where the people are not in peace? How often have many redeemed time (even in seedtime and harvest) when they could scarce afford it, to go to church; and, by reason of their divisions, come home worse than they went, repenting they have spent so much precious time to so little benefit? How sad is it to see men spend their precious time, in which they should work out their salvation, in labouring, as in the fire, to prove an uncertain and doubtful proposition, and to trifle away their time, in which they should make their calling and election sure, to make sure of an opinion, which, when they have done all, they are not infallibly sure whether it be true or no, because all things necessary to salvation and church-communion are plainly laid down in scripture, in which we may be infallibly sure of the truth of them; but for other things that we have uo plain texts for, but the truth of them depends upon our interpretations, here we must be cautioned, that we do not spend much time in imposing those upon others, or venting those among others, unless we assume infallibility, otherwise we spend time upon uncertainty. And whoever casts their eyes abroad, and do open their ears to intelligence, shall both see, and to their sorrow hear, that many churches spend most of their time in jangling and contending about those things which are neither essential to salvation nor church-communion; and that which is worse, about such doubtful questions which they are never able to give an infallible solution of. But now where unity and peace is, there our time is spent in praising God; and in those great questions, What we should do to be saved? and, How we may be more holy and more humble towards God, and more charitable and more serviceable to one another?

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2. Where unity and peace is wanting, there is evil surmising and evil speaking, to the damage and disgrace, if not to the ruining, of one another; Gal. v. 14, 15. The whole law is fulfilled in one word, "Thou shalt love thy neighbour as myself. But if you bite

and devour one another, take heed you be not consumed one of another." No sooner the bond of charity is broken, which is as a wall about Christians, but soon they begin to make havock and spoil of one another; then there is raising evil reports, and taking up evil reports, against each other. Hence it is, that whispering and backbiting proceed, and going from house to house to blazon the faults and infirmities of others: hence it is, that we watch for the haltings of one another, and do inwardly rejoice at the miscarriages of others, saying in our hearts, "Ha! ha! so we would have it:" but now, where unity and peace is, there is charity; and where charity is, there we are willing to hide the faults, and cover the nakedness, of our brethren. "Charity thinketh no evil;" 1 Cor. xiii.5; and therefore it cannot surmise, neither will it speak evil.

3. Where unity and peace is wanting, there can be no great matter enterprised-we cannot do much, for God, nor much for one another; when the devil would hinder the bringing to pass of good in nations and churches, he divides their counsels (and as one well observes,) he divides their heads, that he may divide their hands; when Jacob had prophesied of the cruelty of Simon and Levi, who were brethren, he threatens them with the consequent of it; Gen. xlix. 7, "I will divide them in Jacob, and scatter them in Israel." The devil is not to learn that maxim he hath taught the Machiavellians of the world, Divide et impera; divide and rule. It is a united force that is formidable. Hence the spouse in the Canticles is said to be but one, and the only one of her mother; Cant. vi. 9. Hereupon it is said of her, ver. 10, "That she is terrible as an army with banners." What can a divided army do, or a disordered army that have lost their banners, or for fear or shame thrown them away? In like manner, what can Christians do for Christ, and the enlarging of his dominions in the world, in bringing men from darkness to light, while themselves are divided and disordered? Peace is to Christians as great rivers are to some cities, which (besides other benefits and commodities) are natural fortifications, by reason whereof those places are made impreg nable; but when, by the subtilty of

an adversary or the folly of the citizens, these waters come to be divided into little petty rivulets, how soon are they assailed and taken? Thus it fares with churches, when once the devil or their own folly divides them, they will be so far from resisting of him, that they will be soon subjected by him.

Peace is to churches as walls to a city; nay, unity hath defended cities that had no walls. It was once demanded of Agesilaus, why Lacedemon had no walls? He answers (pointing back to the city,) That the concord of the citizens was the strength of the city. In like manner, Christians are strong when united; then they are more capable to resist temptation, and to succour such as are tempted. When unity and peace is among the churches, then are they like a walled town; and when peace is the church's walls, salvation will be her bulwarks.

Plutarch tells us of one Silurus that had eighty sons, whom he calls to him as he lay upon his death-bed, and gave them a sheaf of arrows, thereby to signify, that if they lived in unity, they might do much, but if they divided, they would come to nothing. If Christians were all of one piece, if they were all but one lump, or but one sheaf or bundle, how great are the things they might do for Christ and his people in the world, whereas otherwise they can do little but dishonour him, and offend his!

It is reported of the leviathan, that his strength is in his scales; Job xli. 15-17, "His scales are his pride, shut up together as with a close seal; one is so near to another, that no air can come between them: they are joined together, they stick together, they cannot be sundered." If the church of God were united like the scale of the leviathan, it would not be every brainsick notion, nor angry speculation, that would cause its separation.

Solomon saith, "Two are better than one," because, if one fall, the other may raise him; then surely twenty are better than two, and an hundred are better than twenty, for the same reason; because they are more capable to help one another. If ever Christians would do anything to raise up the fallen tabernacles of Jacob, and to strengthen the weak, and comfort the feeble, and

to fetch back those that have gone astray, it must be by unity.

We read of the men of Babel, Gen. xi. 6, "The Lord said, Behold, the people are one, &c., and now nothing will be restrained from them that they have imagined to do."

We learn by reason, what great things may be done in worldly achievements where unity is; and shall not reason (assisted with the motives of religion) teach us, that unity among Christians may enable them to enterprise greater things for Christ? Would not this make Satan fall from heaven like lightning? For, as unity built literal Babel, it is unity that must pull down mystical Babel. And, on the other hand, where divisions are, there is confusion; by this means a Babel hath been built in every age. It hath been observed by a learned man-and I wish I could not say truly observedthat there is most of Babel and confusion among those that cry out most against it.

Would we have a hand to destroy Babylon? let us have a heart to unite one among another.

Our English histories tell us, that after Austin, the monk, had been some time in England, he heard of some of the remains of the British Christians, which he convened to a place which Cambden in his Britannia calls "Austin's Oak." Here they met to consult about matters of religion; but such was their division, by reason of Austin's imposing spirit, that our stories tell us, that synod was only famous for this, that they only met and did nothing. This is the mischief of divisions-they hinder the doing of much good; and if Christians that are divided be ever famous for any thing, it will be, that they have often met together, and talked of this and the other thing, but they did nothing.

4. Where unity and peace is wanting, there the weak are wounded, and the wicked are hardened. Unity may well be compared to precious oil, Psalm cxxxiii. 2. It is the nature of oil to heal that which is wounded, and to soften that which is hard. Those men that have hardened themselves against God and his people, when they shall behold unity and peace among them, will say, God is in them indeed: and on the other hand, are they not ready

to say, when they see you divided, That the devil is in you that you cannot agree!

5. Divisions and want of peace keep those out of the church that would come in; and cause many to go out that are in.

"The divisions of Christians (as a learned man observes) are a scandal to the Jews, an approbrium to the Gentiles, and an inlet to atheism and infidelity:" insomuch that our controversies about religion (especially as they have been of late managed) have made religion itself become a controversy. O then, how good and pleasant a thing is it for brethren to dwell together in unity! The peace and unity that was among the primitive Christians drew others to them. What hinders the conversion of the Jews, but the divisions of Christians? Must I be a Christian? says the Jew. What Christian must I be? what sect must I be of? The Jew (as one observes,) glossing upon the text in Isa. xi. 6, where it is prophesied, That the lion and the lamb shall lie down together, and that there shall be none left to hurt nor destroy in all God's holy mountain: they interpreting these sayings to signify the concord and peace that shall be among the people that shall own the Messiah, do from hence conclude, that the Messiah is not yet come, because of the contentions and divisions that are among those that profess him. And the apostle saith, 1 Cor. xiv. 23, that if an unbeliever should see their disorders, he would say they were mad; but where unity and peace is, there the churches are multiplied. We read, Acts ix., that when the churches had rest, they multiplied; and Acts ii. 46, 47, when the church was serving God with one accord, "the Lord added to them daily such as should be saved.”

It is unity brings men into the church, and divisions keep them out. It is reported of an Indian, passing by the house of a Christian, and hearing them contending, being desired to turn in, he refused, saying," Habamach dwells there," meaning that the devil dwelt there: but where unity and peace is, there God is; and he that dwells in love dwells in God. The apostle tells the Corinthians, that if they walked orderly, even the unbelievers would hereby be enforced to come and worship, and say, God was in them indeed. And we

read, Zech. viii. 23, of a time when ten men shall take hold of a Jew, and say, "We will go with you, for we have heard that God is with you."

And hence it is, that Christ prays, John xvii. 21, that his disciples might be one, as the Father and he were one, that the world might believe the Father sent him: as if he should say, you may preach me as long as you will, and to little purpose, if you are not at peace and unity among yourselves. Such was the unity of Christians in former days, that the intelligent heathen would say of them, that though they had many bodies, yet they had but one soul. And we read the same of them, Acts iv. 32, that "the multitude of them that believed were of one heart and one soul."

And, as the learned Stillingfleet observes in his Irenicum: "The unity and peace that was then among Christians, made religion amiable in the judgment of impartial heathens: Christians were then known by the benignity and sweetness of their dispositions, by the candour and ingenuity of their spirits, by their mutual love; forbearance, and condescension to one another. But either this is not the practice of Christianity (viz., a duty that Christians are now bound to observe,) or else it is not calculated for our meridian, where the spirits of men are of too high an elevation for it; for if pride and uncharitableness, if divisions and strifes, if wrath and envy, if animosities and contentions, were but the marks of true Christians, Diogenes need never light his lamp at noon to find out such among us; but if a spirit of meekness, gentleness, and condescension, if a stooping to the weak nesses and infirmities of one another, if pursuit after peace, when it flies from us, be the indispensable duties, and characteristical notes of Christians, it may possibly prove a difficult inquest to find out such among the crowds of those that shelter themselves under that glorious name."

It is the unity and peace of churches that brings others to them, and makes Christianity amiable. What is prophesied of the church of the Jews, may in this case be applied to the Gentile church, Isa. lxvi. 12, that when once God extends peace to her like a river, the Gentiles shall come in like a flowing stream; then (and not till then) the

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