Does this remark need additional illustration? If so, let me refer your readers to some of those clear delineations of christian practice, and those earnest exhortations to it, which are given in the New Testament.

"I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not conformed to this world, but be ye transformed by the renewing of your mind."-" Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;"-" even as Christ forgave you, so also do ye: and, above all these things, put on charity, which is the bond of perfectness: and let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful." "Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.""Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying."-" And grieve not the holy Spirit of God." "Wherefore, putting away lying, speak every man truth with his neighbour; for we are members one of another."-"Let him that stole steal no more, but rather let him labour working with his hands the thing that is good, that he may have to give to him that needeth."

"Finally, brethren,whatsoeverthings are true, whatsoever things are honest, just, pure, lovely, or of good report; if there be any virtue, and if there be any praise, think on these things."-"Now we exhort you, brethren, warn them that are unruly, comfort the feeble-minded, support the weak, be patient towards all men. See that none render evil for evil, but ever follow that which is good, both among yourselves and to all men. Rejoice ever more. Pray without ceasing. In every thing give thanks, for this is the will of God in Christ Jesus concerning you." "Abstain from all appearance of evil. And the very God of peace sanctify you wholly, and I pray God your whole spirit, soul, and body, be preserved blameless, unto the coming of our Lord Jesus Christ."

S. P.

For the Christian Observer.

I AM much pleased with the adoption of the name Augustinian by your corpondent G. S. O. P. M. as I think it may prove an advantageous substitution for that of Calvinist; which, besides being very obnoxious to many who know little of its import, is ap plied to numbers who differ consider ably, in points both of doctrine and discipline, from that celebrated reformer.

There is one special advantage which might result from this change, and which, considered in the light of charity, is very important, and may well be urged in its favour. We have yet many French Catholics amongst us; motives of policy and piety combine to render efforts for their conversion our duty but no name through all the Protestant Churches is with them so opprobrious as that of Calvin; and it can scarcely be expected they would read a book, or listen to a conference, connected with it. Whereas St. Augustin being honoured by them as a most eminent father of the Church, any deference paid to him would so far conciliate their minds, as to incline them to believe that we possessed more religious knowledge than they have been taught to suppose; and surely, if a name may facilitate the good work of "instructing those that oppose themselves," a name is then valuable.

But it may be further considered, that the Church of Rome, in general, is now shaken by the convulsions of Europe, and it is to be expected that many of its members will be disposed to attend more candidly than heretofore to the doctrines of the reformation; it therefore becomes the duty of Protestants to remove, as much as possible, every obstacle out of their way; what they esteem such may best be learnt from themselves, especially from the controversial writings of Bossuet and Arnaud; but truth must be separated from the exaggerations of both sides, and, I believe, no book will be found more useful to such as are from duty engaged in such discussions, than Le Blanc's Theses Theologica (Professor of Divinity in the Academy of Sedan), which has the singular testimony, from Papists and Protestants, of having justly stated the controversies between them.

Before I conclude, permit me to

express my regret at seeing the word Calvinist inserted in the title page of several late respectable publications against the Socinians, as if the controversy rested with them as such; whereby many serious-minded persons, who have no information beyond their own circle, are led to imagine that every man who is not a Calvinist must be at least verging to Socinianism; and this mistake the Socinians are skilful to improve to the credit of their own party. When the acknowledged fundamentals of christianity are attacked, those who step forth in defence of the common cause should drop all particular names, which, on other occasions, may, like technical terms, be convenient, when judiciously used, to prevent confusion and avoid needless circumlocution. A. A.

ANSWER TO S. P. ON THE LAWFULNESS OF WAR.

WILL the Editors of the Christian Observer permit me again to appear in defence of the Quakers? When a society is singled out, and its principles attacked, it cannot be thought unreasonable, that they should be solicitous that these principles may be rightly understood. The remarks of S. P. in your twenty-first number, on what he is pleased to call " those Prejudices against the Lawfulness of War, which are entertained by the Quakers," seem to require some animadversion.

I do with S. P. "dislike all quibbling in morality;" and frankly acknowledge, that could the present threatened invasion be prevented by such means, as spiked gates, or walls covered with broken glass, I believe the Quakers would readily join in such preventative means to avert an evil, which they unite with their fellow subjects in deprecating, and which appears the effect of an unbounded ambition, that makes its possessor the common enemy of mankind. But the means considered necessary to repel this enemy are very different from such a mode of defence; and I leave it to my readers to determine, whether there is any fair analogy betwixt such means of prevention as S. P. mentions, and those hostile measures made use of by nations engaged in war.

In making this reply, I find great support from the arguments which the Christian Observer has advanced in the same number against duelling, and cordially unite in the observation, that "it is necessary in the first place distinctly to observe, that in the investigation of a point of duty we are ever to beware of confounding the distressing consequences, which may ensue from a particular line of conduct, with the binding principle by which our conduct is to be decided." If this consideration be (as is ably shewn) sufficient to subvert the most specious arguments in favour of duelling, it is presumed that it will be no less so with respect to war; the evils resulting from which are greater in an incalculable proportion. It is true we cannot plead the law of the land in our favour; but if the law of Christ is, as we believe, decidedly for us, we trust with Christians (and with such we are now arguing) it will be allowed, that no human law can absolve us from it. Now the law of Christ is the law of love, and that even to enemies; it forbids us to return evil for evil; it enjoins us to forgive injuries; and even makes our forgiveness to depend upon it. Whoever considers our blessed Lord's life and doctrine will find it very difficult indeed to reconcile the exercise of those animosities and passions inseparable from war, and from which an inspired apostle tells us they proceed, with those dispositions which the precepts of christianity expressly inculcate. If S. P. can reconcile this supposed difference, if he can shew that wars do not now, as formerly, proceed from those lusts which war in our members; but that it has so far changed its nature, that it is altoge ther reconcileable with the mild and peaceable doctrines of the Gospel: or if he can shew that it was no part of the object of our blessed Redeemer's coming to produce peace on earth, and good-will toward men, I shall then relinquish to him the palm of victory. But if, on the other hand, these supposed contrarieties cannot be reconciled, it remains for him to consider how we should act under the circumstances which he mentions.

To assume particular extreme cases, which have arisen under the influence of different principles, is by no means a fair mode of considering a

subject; for a nation, which has ever acted under the influence of martial principles, to lay them aside just at the time when O'Connor is raising an insurrection, or Buonaparte attempting an invasion, may serve for a statement to bewilder the judgment, or mislead the understanding; but it is not such a one as will enable us to decide with clearness on the subject in question. We consider that the peaceable spirit of the Gospel should be united with all the other virtues which it recommends, and which, indeed, are pointed out as its necessary prelude. "The work of righteousness is peace." Truth and justice, meekness and humility, are all essential to a Christian; and, where they are rightly inculcated and imbibed, will produce a reliance on divine providence for protection and support. If with the exercise of these and other virtues, a nation should think it right to lay aside the practice of war, they would have a well-grounded hope that what was suffered to befal them was under that superintending Providence, to which it is ever our duty and our interest patiently to submit. But this is not all; if we take into our calculation the calamities attendant on nations concerned in war, we can hardly suppose any greater, nor indeed so great, afflictions to arise from the abandonment of a system which entails so much misery on mankind; and in which we very frequently find that the justice of a cause is far from ensuring its success.

This peaceable principle, I conceive, establishes no fanciful distinctions;" and that it may not appear incapable of being reduced to practice, I shall state the case of the early settlers in Pennsylvania, who are generally known to have been Quakers, and in whom the administration of government for a considerable time principally existed. That their kind and equitable (not to say generous) conduct towards the native Indians was the means of freeing them from a state of war, whilst the neighbouring colonies were engaged in frequent hostilities, has been so often repeated in the page of history as to need no further proof of its existence; and it is also well known that whilst the members of this society retained their influence in the state, it was preserved from foreign and intestine war, peace CHRIST. OBSERV. No. 26.

being uninterruptedly enjoyed for the space of sixty or seventy years.

Another circumstance respecting this society may also be brought forward as an humble acknowledgment, as well as a proof, of a superintending Providence over those who act under the influence of religious principle. It is well known, that the members of this society refuse to take an oath, on any occasion, from a belief that Christ and his apostle have unequivocally forbidden it. Now the law of the land is such, that no person can be legally convicted by another but on an oath; in consequence of which evil designing and dishonest people may be supposed more frequently to make the members of this society the subjects of their attacks on private property, because, if they did it without the knowledge of others, they would not be likely to be convicted; but we find no such consequence resulting from this refusal of swearing, nor is there any reason to suppose that Quakers suffer more than others from thieves and robbers.

This people do, however, sometimes find, that their religious princi ples subject them to outward suffering, although they have abundant cause gratefully to acknowledge the leniency of the British legislature to wards them. But when suffering is their lot, they can reason with the Christian Observer in this manner. "For us Jesus Christ voluntarily endured poverty, ignominy, and death, If we refuse to endure poverty, ignominy, and, if need be, death itself for his sake, are we his followers? In primitive times his followers rejoiced that they were counted worthy to suffer shame for his name. They took joyfully the spoiling of their goods. They proved themselves his servants in much patience, in afflic tions, in necessities, in distresses, by dishonour, by evil report; being made a spectacle unto the world, as the filth of the world, and the offscouring of all things." All which they endured that they might preserve "a conscience void of offence toward God and toward men."

In making this defence, I am far from being desirous of casting reflec tions on those who differ from me in principle and practice. "To give a reason for the hope that is in us, in meekness and fear," is, however, a

M

Christian duty; and as S. P.'s remarks may have a tendency, at this critical juncture, to irritate the public mind against a people who desire to live peaccably in the land, I trust

this explanatory vindication will not be deemed either unseasonable, or unworthy the attention of a Christian Observer.

To the Editor of the Christian Observer. A SHORT time ago, I paid a visit to an old friend at his residence in a remote part of the kingdom, whom I had not seen for eighteen years, and I am disposed to think the narrative of the circumstances of that interview, and of the consequences attending it, will not be uninteresting to yourself or your readers.

My acquaintance with Theophilus (for that is the title under which I shall conceal the name of my friend,) began at the university, which we entered and quitted nearly at the same time; and it was improved into an intimacy by an occasional intercourse of several years. He was sensible, lively, affable, generous, and humane; but with these qualities he had one fault, which often made me tremble for its consequences, an impetuosity of temper, which i brooked opposition or restraint. In 1785 I left England, under a promise of writing to Theophilus, which I never performed, although I always retained a sincere regard for him. I returned to my native country at the close of the last century, and enquiring after the companion of my youth, I learnt that, in 1787, he had succeed ed to a large estate in -shire, and had ever since lived in the country, visiting the metropolis only when called to it by business of import

ance.

Intending to surprise him by an early visit, I forebore writing to him, but from circumstances which it is unnecessary to particularize, I had no opportunity of executing my intention before the beginning of last September, when, without any previous notice, I repaired to his house. At the distance of three quarters of a mile from it, I passed through a village, which I was informed had been established by Theophilus; the neatness of the cottages, and the appear

H. T.

ance of their inhabitants bespoke industry, order, economy, and comfort. My name, as that of a perfect stranger, was announced to him by a servant. I heard it repeated with a vivacity which convinced me that I was not forgotten, and that I should be a welcome visitor: in a moment afterwards my friend took me by the hand, and his voice confirmed what his countenance expressed, that he was really glad to see me.

We had chatted more than an hour, with all the hilarity and interest which a renewed friendship, after long separation, inspires, when we were most disagreeably interrupted by rude noises at the gate: a servant entering announced the arrival of some clamorous complainants, who required the interposition of my friend as a magistrate. He immediately arose, apologised for the necessity of attending his duty, and was preparing to leave the room, when I requested to accompany him. The parties stated their complaints, which had arisen out of a drunken brawl, with the greatest vehemence, although they were so trifling and ridiculous, that I could not suppress my vexation at the illtimed intrusion. My friend, however, heard them, not merely with patience, but with complacency, and I admir ed the dexterity with which he soothed and composed the enraged opponents, and the well-adapted impres sive admonition with which he discharged, after having reconciled, them. All this was done without any emotion, and with so much good humour, that I could not conceal my surprise. Theophilus, smiling, replied, "You knew me at a time when I should not have borne such a scene with so much composure, but since our separation I have been studying morals and manners in that book, (pointing to one which I saw was a Bible): in that," continuing his discourse with a rising animation in

his voice and eyes, "there is a character described, which no mortal can ever hope to equal, but which I daily study, as a model of unattainable though imitable perfection; a character which combines such dignity and condescension, such sublimity and humility, so much forbearance under affront, such patience under ill usage, such love to God, and such good will to man, evinced by habitual piety and philanthropy, that even men of the world are compelled to admire it, whilst those to whom it is given to understand it love and adore it. Imagination never conceived a character so amiable, so elevated." From this and some other expressions I suspected that Theophilus had become a Methodist, and the morning and evening use of family prayer, with the general tenor of his conversation, so different from what it used to be, tended strongly to confirm the suspicion, although I saw nothing in his behaviour or in that of his family, of the cant, precision, and formality attributed to people of that denomination. The suspicion, however, (I now confess it with shame,) abated somewhat of that cordiality which I felt on the first renewal of our intimacy; but an intercourse of a few days completely annihilated it, and my admiration of his character and love of his person hourly increased. His deportment was so invariably courteous and kind, his conversation, though serious, was so free from gloom, so affable and cheerful, his whole demeanour was so graceful and engaging, that I never saw the character of a fine gentleman more strikingly displayed than by him. Decorum, civility, and politeness, we expect, and usually find, in persons of a certain rank in life; but in him they appeared the expressions of innate benevolence. His complacency was without effort, the result of principle, the indication of a mind disciplined and composed, and although I knew that his thoughts were frequently occupied by business of urgent importance, which required intense consideration, I never saw him absent or embarrassed in society, or inattentive to conversation, to which, without any appearance of dictating, he often gave an improving and entertaining tone. But nothing struck me more forcibly than his behaviour to young people; he seemed to feel that

to be extensively useful to them he must possess their esteem and confidence, and as this was an object which he had constantly in view, he conciliated their attachment by a familiarity which never lessened their respect for him; he would join them in the hours of recreation, participate their gaiety, and promote their innocent amusements; and without the repulsive formality of instruction contrived, even at those times, to impress upon their minds useful knowledge and important truths; and when he assembled them, as he often did, for the express purpose of instruction, it was conveyed in such a mode that they seemed as anxious to receive it as he was willing to impart it. Nor was the society of Theophilus less agreeable to the aged; the same behaviour endeared him to them which conciliated the young: in short, as a master, a landlord, or a member of society, he was equally respected and esteemed by his family, his tenants, and his neighbours, and the influence of his opinions and conduct was beneficially felt wherever they were known. The embarrassed applied to him for advice, the distressed for assistance, and the unhappy for consolation, and the sympathy which he felt and exhibited on such occasions gave a grace to his generosity, and a softness to his admonition, which gained the affections, as well as the gratitude, of those whom he relieved. I regretted that I could not see him in the character of a husband and father, but he had lost his wife three years before my visit to him, and the death of his only child had preceded that of its mother.

When I visited Theophilus it was my intention to pass a few days only with him, but I was attracted by the irresistible fascination of his society to prolong my stay. I joined in all the daily devotions of the family at first, rather (I will not disguise the truth) from a motive of conformity than from a sense of religion. But it was impossible to be long in the company of Theophilus without feeling the influence of his character. The union of piety and external elegance is irresistible; in him they were united, beyond what I ever saw in any man, and it was evident that he had not learned politeness from the fashionable world only, but that it was the expression of principle and feeling