believe not. If this be the case, nothing is gained, but serious loss is incurred, by inducing ministers to leave Ireland and settle in England! If England is said to require talented and efficient men, is Ireland the country from which such should be enticed? Is it not there, that such men are especially required? Have they not there to confront the man of sin, to resist his influence and defeat his subtlety? Is it not then suicidal policy to induce a single officer to leave his post, and abandon the little band of the soldiers of the cross, who are contending earnestly for the "faith once delivered to the saints," on Irish ground? If such be the course pursued, who will wonder if Rome, triumphant there, should soon marshal all her forces for the spiritual subjugation of England, and that by having criminally neglected to maintain the conflict in Ireland, we are left, by a just retribution, to fall under her power. But will Christian ministers, will Christian churches, dare to place the physical and spiritual interests of the two countries, as far as their efforts. instrumentally can prevent it, in such fearful peril? We trust conscience, principle, religion, will all answer emphatically, no! and that Christian ministers and their people, in England, will come to the "help of the Lord against the mighty." L. EXAMPLE BETTER THAN PRECEPT. To the Editor. SIR-The commandment of our Saviour, "Go ye out into all the world and preach the gospel," has lately been very much impressed upon my mind ; and I have thought that individually we are guilty of the blood of souls, in neglecting, as we too often do, this imperative command. We are all very willing and forward, in talk, to deplore the thick darkness that hangs over the minds of the poor Irish; at the same time, if we meet with an Irishman of the lower orders, or one professing faith in the Popish Church, the knowledge of this fact, instead of exciting our sympathies, and leading us to commend their case particularly to the Father of all, we too often regard them at a distance, as hardened, and impervious to any better religious impressions. Should it be thus? No! Rather should we cry day and night to our Heavenly Father for grace as far as we have opportunity to preach the gospel to all the world. We who are tract distributors, with kindness, and patience, may do much for God, among the poor degraded Irish who crowd the wretched courts and streets both of England and Ireland. I remember, about three years since, being very much encouraged, (while engaged in distributing the little messengers of mercy) never to omit my efforts with regard to those who appeared so hardened and sunk in vice as to be incapable of any better feelings. At the time I mention, I had commenced a new district in one of the worst neighbourhoods, but had been received very well until I call d upon an Irish woman of very low appearance. I had previously been cautioned by her neighbours, who said, she had twice within the last few weeks tried to hang herself, and was of so notoriously bad a disposition, that they feared she would use violence towards me if I attempted to leave a tract with her. I lifted up my heart to God, and determined in his strength not to give her up. Upon knocking at her door, the woman herself opened it, and told me she wanted no tracts nor any such trash'; so I did not press her then, but inquired for her husband and children, &c. I called again the next week, and was allowed to leave a tract; for many weeks after I called, and she said that her husband always read the tracts and then put them in the fire; however, as I found they were read, I continued to leave them. About two months from the time I first called she told me that she felt it was very wrong to destroy my tracts, and that for the future they should be taken care of; she then expressed her sorrow that she could not read, and said it was only sometimes that her husband would read them to her. To hasten to the end of her case, I will just tell you that she gladly accepted an offer that I made to teach her to read; in a few months she could read so well as to be able to understand any moderately difficult book. I presented her with a Bible, which she read constantly with great delight; she found she was a great sinner, and prayed earnestly to God (and not the Virgin as formerly) for forgiveness. The priest heard that she had a Bible, and threatened her very severely, to make her give up what he told her was a dangerous book; but in vain: she would keep it. I have not heard of her since, but I trust and pray that she may finally be brought safe into the haven of everlasting repose. Does not this simple occurrence encourage us to confess Christ among the most degraded of Erin's sons, with the hope that even here we may sometimes be allowed to see the answer of our prayers, upon the most unlikely. Let us then, as Christians, arise and shake ourselves from the dust of indolence, and see what we can do for Jesus Christ, who has done so much for us. All may do something, for we are told in the Bible that even a child is known by his doings; therefore we find that the actions of a child are not without their influence: we who have arrived at the age of men and women, how much more accountable must we be. the Oh, that we may all so put on Christ Jesus, that at the day of judgment poor blinded Romanists may not rise up and condemn us, nor be able to say concerning us, that neither by our example nor precept have we cared for their souls; but may we who have named the name of Christ, all appear before him at the last day, with joy; and say, here am I Lord, and those whom thou hast given me. Amen! Ireland's sincere wellwisher, ADELPHIA, ESSAYS, EXTRACTS, AND CORRESPONDENCE. CONTROVERSY. TO THE EDITOR. SIR, Though I deeply regret some of the expressions used in a communication contained in a former number, entitled, the "Campbell Controversy," of which I find you were not cognizant till after publication, yet, as the learned Doctor to whom they were applied, has taken ample vengeance, in the unmeasured contempt which he expresses for your excellent publication, designating it a "monthly emanation of imbecility," I do not think any apology is required from the writer himself, of the article in question, or from any one on his behalf. I am entirely ignorant of the writer of those letters, to the last of which I chiefly refer; therefore, my remarks do not arise from any personal feeling in the matter. While reflecting on the language too frequently used in such communications, I could not but feel how appropriate the following remarks, from the pen of a much lamented American divine, were to all controversy conducted in such a spirit ; and, therefore, have extracted them, and sent them to you for insertion: "It is the manner in which religious controversy has been conducted, which has brought it into disrepute, and not anything unworthy in the thing itself. Controversy is worthy, is lawful; yea, often obligatory. Every minister is bound in some sense to be a controversialist, much more they who are set for the defence of the gospel. We must contend earnestly for the faith. But some have understood earnestly to mean angrily, and for the warmth of love, have substituted that of passion. Ambition having too often been their motive, and victory their object; their measures have been violence, denunciation, sarcasm, intolerance. Selfish rather than benevolent considerations influencing them; they have tried how severe and cutting they could be, and what smart and sarcastic things they could say, and how they could provoke or expose an antagonist. And an observant world looking on, and being disquieted, has in haste condemned all controversy, and suffered even truth, to sink in its estimation. Such unfriendly turn have the avowed friends of truth too often done her ". Select Remains of the REV. WM. NEVÍNS, D.D., of Baltimore. L. A GOOD CONSCIENCE.-A good conscience is better than two witnesses. It will dispel thy fears, as the sun dissolves the ice; it is a staff when thou art weary, a spring when thou art thirsty, a screen when the sun burns thee, a pillow in death. BUNYAN'S EXHORTATION TO PEACE AND UNITY. Endeavouring to keep the unity of the Spirit in the bond of peace." Beloved, religion is the great bond of human society; and it were well if itself were kept within the bond of unity; and that it may so be, let us, according to the text, use our utmost endeavours "to keep the unity of the Spirit in the bond of peace." These words contain a counsel and a caution: the counsel is, That we endeavour the unity of the Spirit; the caution is, That we do it in the bond of of peace; as if I should say, I would have you live in unity, but yet I would have you to be careful that you do not purchase unity with the breach of charity. Let us therefore be cautious that we do not so press after unity in practice and opinion as to break the bond of peace and affection. In the handling of these words, 1 shall observe this method : I. I shall open the sense of the text. II. I shall show wherein this unity and peace consist. III. I shall show you the fruits and benefits of it, together with nine inconveniences and mischiefs that attend those churches where unity and peace is wanting. IV. And, lastly, I shall give you twelve directions and motives for the obtaining of it. 1. As touching the sense of the text, when we are counselled to keep the unity of the Spirit, we are not to understand the Spirit of God, as personally so considered; because the Spirit of God, in that sense, is not capable of being divided, and so there would be no need for us to endeavour to keep the unity of it. By the unity of the Spirit, then, we are to understand that unity of mind which the Spirit of God calls for, and requires Christians to endeavour after; hence it is that we are exhorted, by one spirit, with one mind, to strive together for the faith of the gospel, Phil. i. 27. But farther, the apostle in these words alludes to the state and composition of a natural body, and doth thereby inform us, that the mystical body of Christ holds an anaology with the natural body of man: as, 1, In the natural body there must be a spirit to animate it; for the body without the spirit is dead; James ii. 26. So it is in the mystical body of Christ: the apostle no sooner tells of that one body, but he minds us of that one Spirit. Eph. iv. 4. 2. The body hath joints and bands to unite all the parts; so hath the mystical body of Christ, Col. ii. 19. This is that bond of peace mentioned in the text, as also in the 16th verse of the same chapter, where the whole body is said to be fitly joined together, and compacted, by that which every joint supplieth. 3. The natural body receives counsel and nourishment from the head: so doth the mystical body of Christ; he is their counsellor, and him they must hear; he is their head, and him they must hold: hence it is that the apostle complaineth Col. ii. 19, of some that did not hold the head from which the whole body by joints and bands hath nourish ment. 4. The natural body cannot well subsist, if either the spirit be wounded or the joints broken or dislocated; the body cannot bear a wounded or broken spirit "A broken spirit drieth the bones," Prov. xvii. 22, and" A wounded spirit who can bear?" Prov. xviii. 14. And, on the other hand, how often have the disjointing of the body, and the breakings thereof, occasioned the expiration of the spirit? In like manner it fares with the mystical body of Christ; how do divided spirits break the bonds of peace, which are the joints of this body? And how do the breakings of the body and Church of Christ wound the spirit of Christians, and oftentimes occasion the spirit and life of Christianity to languish, if not to expire. How needful is it then that we endeavour the unity of the spirit in the bond of peace! II. I now come to show you wherein this unity and peace consists; and this I shall demonstrate in five particulars. 1. This unity and peace may consist with the ignorance of many truths, and in the holding of some errors; or else this duty of peace and unity could not be practicable by any on this side perfection: but we must now endeavour the unity of the spirit, till we come to the unity of the faith, and of the knowledge of the Son of God, Eph. iv. 13. Because now, as the apostle saith,"We know in part, and we prophesy in part," and," Now we see through a glass darkly," 1 Cor. xiii. 9. 12. And as this is true in general, so we may find it true if we descend to particular instances. The disciples seem to be ignorant of that great truth which they had often, and in much plainness, been taught by their Master once and again, viz., that his kingdom was not of this world, and that in the world they should suffer and be persecuted; yet in the 1st of the Acts, verse 6, we read, that they asked of him if he would at this time restore the kingdom to Israel? thereby discovering that Christ's kingdom (as they thought) should consist in his temporal jurisdiction over Israel, which they expected should now commence and take place amongst them. Again, our Lord tells them, that he had many things to say (and these were many important truths) which they could not now bear; John xvi. 12. And that these were important truths, appear by the 10th and 11th verses, where he is discoursing of righteousness and judgment, and then adds, that he had yet many things to say which they could not bear; and thereupon promises the Comforter to lead them into ALL TRUTH; which implies, that they were yet ignorant of many truths, and consequently held divers errors; and yet for all this, he prays for, and presses them to, their great duty of peace and unity, John xiv. 27; xvii. 21. To this may be added that of Heb. v. 11, where the author saith, he had many things to say of the priestly office of Christ, which by reason of their dullness they were not capable to receive; as also that in the 10th of the Acts, where Peter seems to be ignorant of the truth, viz., that the gospel was to be preached to all nations; and contrary hereunto, he erred in thinking it unlawful to preach amongst theGentiles. I shall add two texts more, one in Acts xix., where we read that those disciples which had been discipled and baptized by John were yet ignorant of the Holy Ghost, and knew not (as the text tells us) whether there were any HolyGhost or no; though John did teach constantly, that he that should come after him should baptize with the Holy Ghost and fire. From hence we may easily and plainly infer, that Christians may be ignorant of many truths, by reason of weak and dull capacities, and other such like impediments, even while those truths arewith much plainness delivered to them. Again, we read, Heb. v. 13, of some that were unskilful in the word of righteousness, who nevertheless are called babes in Christ, and with whom unity and peace is to be inviolably kept and maintained. 2. As this unity and peace may consist with the ignorance of many truths, and with the holding some errors, so it must consist with (and it cannot consist without) the believing and practising those things which are necessary to salvation and church-communion; and they are, 1st, Believing that Christ the Son of God died for the sins of men. 2nd, That whoever believeth ought to be baptized. The third thing essential to this communion, is a holy and a blameless conversation. (1.) That believing that the Son of God died for the sins of men is necessary to salvation, I prove by these texts, which tell us, that he that doth not believe shall be damned, Mark xvi. 16; John iii. 36; Rom. x. 9. That it is also necessary to churchcommunion appears from Matt. xvi. 16-18. Peter having confessed that Christ was the Son of the living God, Christ thereupon assureth Peter, that upon this rock, viz., this profession of faith, or this Christ which Peter had confessed, he would build his church, and the gates of hell should not pre All vail against it. And, 1 Cor. iii. 11, the apostle having told the Corinthians that they were God's building, presently adds, that they could not be built upon any foundation but upon that which was laid, which was Jesus Christ. which proves, that Christian society is founded upon the profession of Christ : and not only Scripture, but the laws of right reason, dictate this, that some rules and orders must be observed for the founding all society, which must be consented to by all that will be of it. Hence it comes to pass, that to own Christ as the Lord and head of Christians is essentials to the founding of Christian society. (2.) The Scriptures have declared, that this faith gives the professors of it a right to baptism, as in the case of the eunuch, Acts viii. When he demanded why he might not be baptized, Philip answered, that if he believed with all his heart, he might. The eunuch thereupon confessing Christ, was baptized. Now, that baptism is essential to church-communion, I prove from 1 Cor. xii., where we shall find the apostle labouring to prevent an evil use that might be made of spiritual gifts, as thereby to be puffed up, and to think that such as wanted them were not of the body, or to be esteemed members: he thereupon resolves, that whoever did confess Christ, and own him for his head, did it by the Spirit, ver. 3, though they might not have such a visible manifestation of it as others had, and therefore they ought to be owned as members, as appears, ver. 23. And not only because they have called him Lord by the Spirit, but because they have, by the guidance and direction of the same Spirit, been baptized, ver. 13, "For by one Spirit we are all baptized into one body," &c. I need not go about to confute that notion that some of late have had of this text, viz., that the baptism here spoken of is the baptism of the Spirit, because you have not owned and declared that notion as your judgment, but, on the contrary, all of you that I have ever versed with, have declared it to be understood of baptism with water, by the direction of the Spirit. If so, then it follows, that men and women are declared members of Christ's body con |