Hence, if men are in heart unreconciled and opposed to these doctrines, they are unreconciled to the character of God, and are altogether unfit for the kingdom of heaven. Were they, with such hearts, translated to heaven, they could not be happy there. They must, they would, be miserable; miserable beyond all expression or conception. They would be opposed to God; opposed to Christ; opposed to all the saints and holy angels; and opposed, utterly opposed to the whole employment of heaven.

Permit me, then, by way of conclusion, to ask every reader of these numbers, if the subject to which your attention has here been called, is not of the most serious importance? Is it a piece of mere idle speculation? Has it no concern with practical religion? Or is it not inseparably connected, both with practical religion here, and with the salvation of immortal souls hereafter? Are you able to resist the evidence contained in Scripture, that these doctrines are all true? Are you able to dispute either their tendency, or their effect in producing holiness of life in those who cordially believe them? And with the evidence of their truth, and their tendency, before you, can you for a moment dispute their prime importance in practical or experimental religion? Decide these questions, not for others, but each one for himself: for in the decision of these questions, each one has a personal, an all-important, an eternal interest. JUVENTUS.

For the Panoplist.

ON CHARITY AS A PRINCIPLE OF CONSISTENT BEHAVIOR, AND UNIVERSAL BENEVOLENCE.

CHARITY is an operative, uniform, and universal principle. It is what the apostle of the Gentiles styles the law of the mind," or "the law of the spirit of life." This Divine principle, implanted in the heart by the Holy Spirit in regeneration, enlightens and spiritualizes the mind, and invariably disposes the subject of it to Field obedience to all the Divine commands. Now the end of the commandment is charity, out of a pure heart, and of a good conscience, and faith unfeigned." The design of the following observations is to show the necessity of uniform obedience,-universal benevolence;-and to mention various means of promoting the graces, and discharging the duties, of Christianity.

Few persons, however vicious, like to be thought wholly devoid of charity. Most men wish others to think they are possessed of good principles, although their words and actions plainly testify to the contrary. They are often less offended, when censured for immoral conduct alone, than when the goodness of their principles is called in question. The general tenor of every one's conduct usually corresponds with his principles. "A good man, out of the good treasure of the heart bringeth forth good things; and an evil man, out of the evil treasure, bringeth forth evil things." That conduct is consistent with charity, which is agreeable to the rules of Christianity. This divine principle continually incites

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those who are possessed of it, to use endeavors to promote the glory of God and the best good of their fellow men. Charity is the source of all true obedience, of all acceptable actions. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal" The possession of Christian charity necessarily implies benevolence, and a readiness to obey all the Divine commands. That obedience which flows from the heart, as the result of a divine principle, must necessarily be uniform.

According to the customary rule of estimating the moral characters of men, no one is accounted to be industrious unless he is uniformly so; although he may occasionally labor very hard; nor honest, who has frequently been known to be fraudulent in his dealings, notwithstanding his behavior in many instances is consistent with integrity: neither can any one be considered liberal, who is usually niggardly and selfish in his dealings with others, whatever deeds of charity he may have occasionally performed. So, he who lives in the practice of known sin, and disregards the precepts of the Gospel, cannot be considered as a real Christian, although in many respects his conduct may accord with the rules of the Gospel.

The divine law requires more than a negative goodness. They who think that their whole duty consists in refraining from gross acts of immorality, and in not doing a direct injury to their neighbors, greatly deceive themselves respecting the nature of evangelical obedience. Our Savior said to the young man; "If thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven." As Christian benevolence arises from a principle of divine love, it must be as extensive as the knowledge of proper objects. "The commandment is exceeding broad.” "Then shall I not be ashamed, when I have respect unto all thy commandments."

The Christian, who is anxious to know the mind and will of God, will diligently search for the same in every part of divine revelation. Although his whole duty is summarily comprised in the ten commandments, yet all the injunctions and precepts of the Gospel, and all the particular injunctions and prohibitions of the Holy Scriptures, constitute a part of the divine law.

multitude of precepts and injunctions are to be found in the Word of God to enforce the duty of uniform obedience, and universal benevolence.

If the divine declarations be true, it is not a matter of indifference whether men make their own selfish interests, or the glory of God, and the good of others, their main object of pursuit. "For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." The Scriptures decide, that benevolent professions, and a pretended regard to the interests of religion, without corresponding efforts to do good, will not be accepted for the love of God. "If a brother or sister be naked, and destitute of daily food, and one of you say unto them,.

depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body, what doth it profit?" "Even so faith, if it have not works is dead, being alone." That divine principle, charity, the source of Christian beneficence, is that water which our Savior says shall be in the subjects of divine grace, a well, springing up into everlasting life. They, who live in the exercise of the graces of Christianity, are ever disposed to promote the glory of God, and the best good of their fellow-creatures. The more men exercise their grace in duties of obedience, the more it is strengthened and increased. If Christians are required to obey all the divine commands, and if charity be the end of the law, it necessarily follows, that their endeavors to do good ought to be incessant and universal. "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." "Therefore to him that knoweth to do good, and doeth it not, to him it is sin."

From a right knowledge of that principle of divine grace, which is requisite to Gospel obedience, it will evidently appear, that actual benevolence is essential to the Christian character, and an express command of God. It will also be equally manifest, that the true missionary spirit is exactly the spirit of Christianity; and that all exertions of a missionary kind must be conducted in an efficacious and consistent manner, if they are made agreeably to the precepts of the Gospel;-that they ought to be constant and uniform; and that all the conduct of Christians ought to harmonize with their endeavors for the advancement of the Redeemer's kingdom.

Since Christian benevolence is so much enjoined in the Holy Scriptures, can it be supposed, that they who have the law written in their hearts, are destitute of that grace. Who that meditates on the divine law, and the spirit of Christianity, can forbear to acknowledge his obligations to exert himself, to the utmost, for the advancement of the cause of Christ in the world. All who act consistently with charity, keep in constant view, as their rule of behavior, the two great commandments; Thou shalt love the Lord thy God, with all thine heart, and with all thy mind, and with all thy soul, and with all thy strength:" and "Thou shalt love thy neighbor as thyself." It is impossible to obey these commandments, unless the powers and faculties of the body and soul are actually and habitually engaged in the service of God. Charity operates by means, and invariably excites to engage heartily in all rational and proper methods of doing good. It is equally studious to devise, as it is willing to achieve, liberal things. The object of missionary labors is the glory of God, and the temporal and eternal happiness of the human race. And is not every real Christian bound by his profession to do all in his power to promote these objects?

The true missionary spirit is the spirit of the Gospel, and requires the exercise of all the graces and virtues of the Christian character. Most of those good works, which are required of Christians as evidence of the reality of their faith and love to

God, are of the same nature as missionary exertions, directed agreeably to the principles of the Gospel. Charity, or the true missionary spirit, is seated in the human heart; and begins its work at home. It incites the person to conform his heart and conduct to the law of God; and at the same time to make constant endeavors to promote the spiritual good of his own family and neighbors. He, who lives under the habitual influence of this spirit, uses all proper means to instruct in the knowledge of Christianity the ignorant within the sphere of his own personal influence. He is also moved to acts of beneficence by all suitable objects, either at home or abroad. The same principle, that induces him to seek his own spiritual good, and that of his neighbors, prompts him to engage in diffusing the light of the Gospel among the heathen in every part of the world.

How inconsistent is the conduct of some, who, whilst they talk with ecstasy of the great exertions making by the Christian world to evangelize the heathen, and sigh at their horrid rites, remain unmoved and indifferent in view of the gross ignorance, and aggravated sins of many of the destitute around them. Equally absurd is the conduct of those, who maintain that charity begins at home; and that therefore they need all their pecuniary resources to educate their children, and provide for the temporal support of their own families. They, who make this plea as an objection to foreign missions, seldom give any evidence of Christian charity at home; as they usually neglect the religious education of their children, and manifest an indifference to the interests of religion in general. Others, indeed, admit it to be a duty to relieve the spiritual wants of the destitute around them; but think it belongs to persons in more affluent circumstances to support missionary, labors among the heathen in foreign countries. A certain class of professed Christians hold sentiments respecting missions, different from those which have been mentioned; owing it is presumed to early prejudices, and the want of proper information. Many of these persons are, in most respects, very exemplary in the private walks of life; and of considerable influence in the church. They seem to view themselves not under obligations to take an active part in missionary exertions; and think the duty of a Christian consists, wholly, in a regular moral life, a punctual attendance on the ordinances of the Gospel, a proper attention to church regulations, and a careful regard to the temporal interests of their families.

In no respect do the professed friends of Zion more frequently manifest absurdity in their conduct, than by an indifference and inattention to those means, and objects, which are necessary for the advancement of the Redeemer's kingdom. Men are under as great obligations to exercise their rational faculties concerning matters of eternal importance, as they are concerning the ordinary affairs of this life. What can be more inconsistent with charity, than the conduct of those, who are not moved to acts of benefi cence by the knowledge of proper objects. How few of all the VOL. XIII.

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professed friends of Christ are actually engaged in the best of causes;-in promoting the eternal salvation of men, and in building up the Redeemer's kingdom. Many who feed the hungry, and clothe the naked, wholly disregard the spiritual wants of the destitute. How few professed Christians in this country afford pecuniary aid for the charitable objects now before the Christian public. And of the few, who contribute at stated times for missionary purposes, what a small proportion manifest by their daily conversation, that they are heartily engaged in promoting the interests of Christianity.

Many professors of Christianity, who manifest much zeal for the cause of Christ, have very inadequate notions of the duty and importance of benevolent exertions; and but very little knowledge of the great efforts making in all parts of the Christian world for a reformation of morals, and for the promotion of Christianity. Some, who profess to be friendly to missionary societies, and occasionally appear much engaged in prosecuting plans of a general nature for the diffusion of Christian knowledge, manifest in the private walks of life, an entire unconcern about the interests of religion; and decline taking an active part in less conspicuous, though not less necessary measures, for the dissemination of divine truth. The daily onduct of persons of this class, is entirely contrary to the nature and excellency of Christianity. The cause of Christ undoubtedly requires, that individuals more generally engage in personal efforts, of a private nature, for the propagation of Christian knowledge.

The true missionary spirit requires, that all persons act continually in reference to the interests of missions. He who acts wisely in reference to any great object, keeps it constantly in view, and makes such an arrangement of his temporal interest, that it may become subservient to the promotion of that object. Acting wisely in reference to the cause of missions, implies a knowledge of its nature and design; and a sincere desire for its advancement. It requires the person to feel an interest in the diffusion of Gospel light, and always disposes him to patronize all promising measures for the dissemination of divine truth.

Self-denial, and a non-conformity to the world, would be secured by acting in reference to the cause of missions. Charity evidently requires the style and manner of living, and the conversation of Christians, to be regulated by the precepts of the Gospel. It also requires, that their temporal concerns be arranged in a manner best calculated to subserve the interests of the Redeemer's kingdom. They who regulate their dress and style of living by the fashionable world, and at the same time profess an anxious regard for the advancement of Christianity, act in a very absurd manner. Nothing appears more foreign from the missionary spirit than splendid equipages and superfluous ornaments, in view of the numerous objects of Christian charity now before the public. Intemperance in food and drink is directly opposed to every charitable design. It debases the mind, and impoverishes its victims.