whatever may be the possibility of the case. Read also, 1st Cor. viii.

7 to 13.

6. "Is it possible for them to be brought to adopt exactly the same modes of worship, or the same plans of benevolent operations in all things?" This question, I think, admits, if not requires, to be answered in both the affirmative and the negative. With respect to the first part, I think, I may safely say, yes. I can see no reason which precludes the possibility of Christians adopting the same modes of worship, providing they will make mutual concessions, and exercise mutual forbearance (which unquestionably they ought to do,) for, then, instead of clinging so closely to the party modes of worship, which now so unhappily prevail, there would be a general looking to Scripture, and a general modelling of the modes of worship to the simple principles of the New Testament, perhaps, most fully developed in the 1st of Cor. 12th chap., and illustrated in detail, in 1st Cor. 14th. And as this subject is less abstruse than many doctrinal points, we may presume, that by a simple searching of the Scriptures, believers would not materially differ upon it.

With regard to the plans of benevolent operations, I judge, that every Christian is left to adopt such, as between God and his conscience, he may think best. It would be impossible to lay down an exact plan by which a Christian should be guided in his benevolent efforts, in the thousand different circumstances into which he may be thrown. He must do all to the glory of God.

7. "Is it possible, or is it desirable, to bring all the followers of Christ to be one under any earthly head?" The church has no need of an "earthly head." As disciples, they have a head already. "Be ye not called Rabbi, for one is your master, even Christ, and all ye are brethren," and though that head be now in heaven, he sends down the Holy Spirit, the Comforter, to be supreme in the church, communicating to it all needful gifts and graces.-John xiv. 16 to 18, with 1st Cor. 12th chapter. The New Testament knows nothing about the church having an "earthly head,"

8. "Is that unity for which the church of Rome contends, the unity which Christians ought to seek?" I see nothing in Scripture to countenance the kind of unity they seek; but much to discountenance the means by which they hope to effect it.-See Matt. xxvi. 52, with 2d Cor. x. 4.

9. "Is it desirable to bring about a Union of Christ's followers, under the authority of any human creed or of any human laws or authority?" The less Christians have to do with human creeds, human laws, or human authority, the better. But, to bring about such a union of all Christ's followers, is impossible, It cannot be done by any one man or by any number of men, and God will not do it. It is the tenacious adhering to human creeds, laws, and authority, that keeps the professing church of Christ in its present divided state, and so long as there is this hankering after these human creeds, &c., it must, of necessity, remain so, If one man, or any set of men, may draw up one creed and devise one code of laws, we cannot deny the equal right of another to draw up a different creed and a different code of laws. On this principle, divisions cannot fail to multiply. For, from the most Scriptual of human creeds, some will dissent; against the best devised code of human laws, some will demur; and against the most judiciously wielded human authority, some will kick. Has it been a desire to follow out the principles of Scripture, or has it been the desire of enforcing human creeds and laws in the church, by human authority, that has caused so many divisions in the great leading denominations of christendom?

10. "What are the great hindrances to the Union of Christ's followers, which the New Testament requires?" The want of mutual concessions and mutual forbearance among Christians. Every one clings, as for life, to his own party. To such an extent is this true, that we refuse the right hand of fellowship even to an acknowledged brother, because he does not exactly see on some particular point with ourselves, and though there are in almost every congregation some who see the evil of this, they fear to act, lest their

acting should cause uneasiness among their brethren; hence they remain where they are, and in this they excuse themselves, by imagining that of two evils they are choosing the least. But the word of God knows nothing of this balancing of evil, for the Christian is never laid under the necessity of choosing even the lesser evil. Again, perhaps, we may extend our hands and our arms to all who may offer themselves, and still be guilty of deterring from our communion the child of God, by adopting some rule which is not plainly laid down in the Scriptures, and to which our brother cannot submit. And now we come to the last question.

11."What course ought we to pursue, in order to bring about the Union of all believers ?" We should throw our human creeds, or human standards of faith, "to the moles and to the bats." We should cast out all human laws and human authority that have been introduced into the church, and instead of meeting as Churchmen, as Presbyterians, as Baptists, as Wesleyans, we should meet simply as Christians, receiving all whom the Lord has received, without requiring them to subscribe to any creed, obey any law, or to submit to any authority, but such as are found in Scripture. A Christian ought to have no party name, support no party interest, nor to be in any shape, whatever, a partisan. If this simple principle were adopted, and faithfully and honestly acted on, I cannot see how we should fail of witnessing the closest and the most harmonious unity in the Christian church. For this, let us ardently pray, and diligently labour.— Thus, I have briefly given my thoughts, and shall be happy to read the thoughts of others, on these interesting questions. N. G.

[We must say to the friend that has sent us these answers, that we approve of the method and style of his communication. We shall be glad to find any others that may be sent, written with similar conciseness. What we wish to know is, what our friends think on the subject, and why they think so, and that, in as few, as loving, and as plain words as possible. We may, also, say to our friend "N. G.," that we

think very favourably of the matter of most of his replies. The fourth, however, we think is expressed somewhat ambiguously. We cannot think that, by the words "one as we are one," our Lord meant "only that which is palpable," or visible; and we are convinced that, our friend himself, does not mean to exclude from his idea of Christian oneness, our mystic or spiritual union in Christ. The answer to the last question also, we think, might have been rendered more complete, if it had suggested the means which should be used to bring Christians to "meet simply as Christians," and thus to prove that human standards of faith are altogether unnecessary. What is said about concessions also, might mislead. ought to concede nothing in opposition to conscience, nor ought we to require others to concede any thing which they believe God to require of them. What is wanted is SĀLVATION; "forbearing one another in love."

ON LUXURY.

We

"THE flowing and transitory condition of man's life (says he calls for a daily reparation of the decays of nature he, therefore, that looks no further than to minister to the desires of nature, and troubles not himself with vain, anxious thoughts for more than is necessary, lives little less than the life of angels, whilst by a mind content with little, he imitates their want of nothing. For this cause we are commanded to seek only what is enough to keep the body in its due state and temper, and thus to address our prayers to God, give us our daily bread:' give us bread, not delicacies or riches, not splendid and purple vestures, or rich golden ornaments, not pearls and jewels, silver vessels, large fields and great possessions, not the government of armies, the conduct of wars, and the disposal of nations, not numerous flocks and herds of cattle, or multitudes of slaves and servants, not splendour and gallantry in public, not marble pillars, or brazen statues, or silken carpets, or choirs of music, or any of those things by which the soul is diverted and drawn from more noble and divine thoughts and cares: but only bread, which indeed is the true and common staff of man's life."-Gregory of Nyssa,A,D,380

BAXTER'S WAY OF TREATING

SLANDERERS.

THERE was scarce ever a better man than Baxter, and there was scarce ever a man that was more abundantly and cruelly reviled. He refused to be of any party but the truth, and the consequence was, that party men of all sides abused him. Some charged him with going too far, and others blamed him for not going farther; and both sides, when they found it impossible to induce him to give up his independence, and commit him self to their party and sectarian interests, joined together to reproach and slander him. Some printed and circulated abusive pamphlets, and others wrote large books against him; while others contented themselves with making and spreading abroad respecting him vile stories. Some called him an Arminian, some a Pelagian, and others charged him with being a Unitarian or Socinian. Some charged him with sedition and rebellion, and others said he was a Papist, while others thought he was worse than any thing that had existed before, and as if they considered that no foul name that they could give him would be so foul as his own, they said he was a Baxterian.

Some of Baxter's friends were sadly put about with the slanders that were soceaselessly, and almost every where so diligently circulated respecting him; and they pressed him from time to time to publish a refutation of them. Perhaps they thought that the circulation of so many foul reports respecting him, would lessen or destroy his usefulness, if he published no refutation or perhaps they were influenced partly by their own selfish feelings, and wished him to publish refutations of the abusive reports and pamphlets which were so zealously and abundantly circulated against him, that they might be able to enjoy his friendship, and co-operate with him in his labours of piety and love, without exposing themselves to reproach and persecution. Baxter, however, chose to go on with his great work of enlightening and reforming the church, and of converting and saving the world, and left his reputation to the care of God. Instead of publishing books in refutation of personal reproaches and abuse, he kept pouring from the

press new works to alarm and convert the careless world, to direct the churches to the truth, and to arouse them to a sense of their duty. It was while thus malignantly abused that he wrote the rousing and powerful treatise called "Now or Never," a. as he knew that numbers of his

timid friends were looking for an answer to the numberless attacks of his enemies upon his reputation, he wrote, in the preface to the treatise, the following passage. As we thought there was some similarity between the case of Baxter and the case of some of our fellow-labourers in the work of Evangelical Reform, we thought the insertion of the passage in the Investigator might be of some service. Numbers are asking whether they are to look for answers to such and such abusive pamphlets, and to such and such slanderous reports: we wish to answer them in the words of Baxter :

EXTRACT.

"Ir may, the reader will say, be expected, that instead of writing such popular discourses, I should have vindicated myself against the accusations that, in multitudes of libels and pamphlets, are scattered abroad against me. But doth he think that man is seriously a Christian that is not more zealous for God and religion, and the souls of men, than for himself? Have I nothing else to do with my time and labour, but plead a cause of my own, which God will so speedily and effectually plead? Will it not be time enough to be justified at the bar and day of God? I am content that they carry it as they desire till then (were it not more for their own and other men's sakes than mine). Am I like to forsake my life and all for Christ, and endure torment, if I were called to it, if I cannot endure to be reviled and slandered by passionate men? Was it nothing that our Lord would not answer for himself, when he was accused before Pilate? Shall they be able to calumniate under the threatenings of the revenge of heaven, and shall not I be able to be silent under such a promise as Matthew v. 10, 11, 12, "Blessed are they which are persecuted for righteousness sake; for theirs is the kingdom of heaven. Blessed are ye

when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceeding glad, for great is your reward in Ileaven, for so persecuted they the prophets which were before you." The servant of the Lord must not strive ! Our Lord gave us an example of not reviling again when he was reviled! He made himself of no reputation, but endured the cross, and the contradiction of sinners, despising the shame. I confess I think when God's interest and the good of others doth require it, a man should not be wanting in his own defence, and I have long ago written that which will satisfy the impartial: but when I see that it is like to tend to heat, and set more on work, I had rather let men call me all the names they can devise, and voluminously accuse me of any thing that malice can suggest, than do any thing to foment

contentions in the church. But if God convince me that it is my duty to detect the calumnies of men; it is a-work soon done.

"But what good will it do the world for me to open the numerous untruths that other men have published, or to confute every Script, when all that I converse with are satisfied already, and believe not the reproachers; and all the evidence in the world will not satisfy those that will not read it, or are resolved, by their malice or interest, never to be satisfied?

"For my part, I doubt not but God and their conscience will give them such a confutation as shall be sufficient to them and me to end the controversy.

"My work is to plead the cause of God and holiness against the profane and sensual world, and no further to plead any cause of my own, than is necessary to that. If I must bear the effects of men's displeasure, I had an hundred times rather it were for pleading for holiness, and love, and peace, and concord, against impiety, uncharitableness, and divisions, than for defending myself, upon the account of ceremonies or sinaller matters. And if for those I bear it, I doubt not of more comfort at the present, much less do I doubt of a better issue than false

accusers can expect. We shall shortly be upon even ground: the time is short; the pleasures of mirth, the triumphs of malice, the sufferings of innocence, are but for a moment. Envy them not so short and dark a day: the judge is at the door that will judge all again, and set all straight, and judge in righteousness. When I am afraid of leaving a noisome and unrighteous world, and ending all my pain and trouble, and being beyond the reach of malice, then I will fear what man can do. Let them keep me out of heaven, or deprive me of my peace and comfort if they can. If they fear not the threatening of God against the malicious and unjust; surely I have less reason to fear their threatening. When they have done their worst to others, let them save themselves from death if they can. I am devoted to God, and I never yet found cause to repent it. I am resolved to use the utmost of my power for the interests of holiness, charity, and peace, and for loyalty to the King, or obedience or patient submission to superiors: and if yet bear the fruits of fury, let those that insult over sufferers, as if they were therefore guilty or miserable, remember that we could have avoided it if we would, and have found the way of applause and prosperity as well as they and that no man takes that for his misery which he chuseth! If this kind of preaching or writing offend, could not I have avoided it? I am not in love with sufferings from men, nor will I escape them at the rate of God's displeasure. I shall never think myself in the highest form of Christians, till I am more conformed to the sufferings of Christ, and have endured more than yet I have."

"To espouse a good cause is not enough. We must maintain it in a spirit answering to its dignity. Let no man touch the great interests of humanity, who does not strive to sanctify himself for the work by cleansing his heart of al. wrath and uncharitableness, who cannot hope that he is in a measure baptised into the spirit of universal love."

W. E. C.

THE CHRISTIAN'S TRIUMPH.

"WHAT reason then, say you, have we Christians to complain of our sufferings, when we are so fond of persecution; we ought rather to love those who persecute us so sweetly to our heart's content. It is true, indeed, we are not against suffering, when the captain of our salvation calls us forth to suffer; but let me tell you, it is with us in our Christian warfare, as it is with you in yours, we choose to suffer, as you choose to fight: but no man chooses fighting for fighting's sake, because he cannot engage without fear and hazard of life. Yet nevertheless, when the brave soldier finds he must engage, he battles it with all his power, and, if he comes off victorious, is full of joy, (though just before not without his complaints of a military life,) because he has obtained his end, laden with glory, laden with spoil.

"Thus it is with Christians, we enter into battle, when we are cited to your tribunals, there to combat for truth with the hazard of our life. To set up truth is our victory, and the victor's glory is to please his God, and the precious spoil of that victory is eternal life; and this life we certainly win by dying for it, therefore we conquer when we are killed; and being killed are out of the reach of you, and all other vexations for ever.

"Give us now what names you please from the instruments of cruelty you torture us by, call us Sarmenticians and Semaxians, because you fasten us to trunks of trees, and stick us about with faggots to set us on fire; yet let me tell you, when we are thus begirt and dressed about with fire, we are then in our most illustrious apparel. These are our victorious palms and robes of glory, and mounted upon our funeral pile we look upon ourselves in our triumphal chariot."-Tertullian's Apology, (A. D. 200.)

JOHN HOWE.

THE Excellent Mr Howe being at dinner with some persons of fashion, a gentleman expatiated largely in praise of king Charles I. introducing some harsh reflections upon others. Mr Howe, observing that the gentleman mixed many oaths with his discourse, told him that in his

humble opinion, he had omitted a of that prince. singular excellence in the character The gentleman eagerly desired him to mention it, and seemed all impatience to know "It was this, sir," said "He was never heard to

what it was. Mr Howe: swear an oath in common conversation." The hint was as politely received as given; and the gentleman promised to break off the practice.

The same minister, once conversing with a nobleman, so called, in St. James's Park, who swore profanely in his conversation, expressed great satisfaction in the thought that there is a God who governs the world, who will finally make retribution to all according to their works; and "who, my lord," added he, "will make a difference between him that sweareth, and him that feareth an oath." His lordship immediately answered, "I thank you, sir, for your freedom, I take your meaning, and shall endeavour to make a good use of it." Mr. H. replied, "I have reason to thank your lordship for saving me the most difficult part of the discourse, which is the application."

At another time passing two persons of quality, who were talking with great eagerness, and imprecated curses on each other repeatedly; Mr. H. said to them, taking off his hat in a respectful manner, "I pray God save you both;" for which handsome reproof they immediately returned him thanks.

ON PLEASING MEN FOR THEIR GOOD.

As our neighbour is commanded to love us as himself, we are bound by all lawful means to render ourselves amiable to him, that we may help and facilitate this his love: for to help him in obeying so great a command must needs be a great duty. Though his very him with prejudice against us, or sin possess

cause him to distaste us for some indifferent thing, we must, so far as we can lawfully, remove the cause of his prejudice and dislike: though he that hateth us for obeying God, must not be cured by our ceasing to obey him. We are so far from being obliged to displease men by surliness and morosity, that we are bound to pleasing gentleness and brotherly kindness.-Baxter.