them, and declared that without them none shall enter heaven. These arguments are considered sufficient to establish the point, that those graces are essential to true religion: but the same arguments bear with full weight on the proposition before us. Therefore, we hesitate not to affirm, that those who do not "visit the fatherless, and widows in their affliction, and keep themselves unspotted from the world," have no more claim to the Christian character, than the unbeliever. They may profess what they will; believe what they will, feel what they will, and if they work not the works of God," and refuse to serve and glorify him with their "bodies and spirits which are his," they are yet in their sins, and under sentence of death.

Why then, some will ask, are we not saved by our works, if they enter as essentially into religion as faith? And yet the apostle says, that "we are saved by faith alone, not by works, lest any man should boast."-But I reply, that faith does not procure salvation by its own merits, any more than works; nor is it more necessary to salvation. Eternal life is the free gift of God to those that are saved, through Christ; and to them he gives faith-them he creates anew unto good works; and if those that do not believe shall be damned, so those that do not obey shall likewise perish. "What doth it profit, my brethren, though a man say he hath faith, and have not works, can faith save him?" Verily, "faith without works is dead." Was not Abraham justified by his works, when he had offered his son Isaac on the altar?" Neither faith nor works, have any thing justifying in their nature; and it is for the abasement of human pride, to repress a spirit of presumption, that a sovereign God has declared himself ready to justify the sinner through faith alone; but this does not invalidate the reasoning by which we would prove good works essential to pure religion.

Before I close, I wish to suggest a few reflections, that naturally arise from this view of the subject under discussion.

1. Those are greatly mistaken, who consider the inquiry, "Lord, what wilt thou have me to do?" as discovering a legal spirit. It has become very fashionable to decry good works, as though they were inseparable from Arminianism, and inconsistent with a more scriptural system of faith; nor is it to be doubted, that many well meaning Christians attach the idea of heterodoxy to every sermon they hear, in which their duty to men is enforced, by the most evangelical motives; they seem willing to allow to such as discard the righteousness of Christ the whole praise of good works, and to content themselves with the name of orthodox. This is neither wise, nor just. Good works are connected with the true faith, and no other. They do not grow in the soil of false speculation; and if they must be rooted out as unchristian from good ground, where will they flourish? To serve God or man, with a view to avoid entering heaven through the strait gate and narrow way, or to secure future happiness by our own merits, discovers the spirit of a thief and a robber; and to claim the reward of eternal life for our orthodox speculations, while we neglect our Father's business," is equally unjust.

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Good Works.

2. Many of the doubts and fears indulged by real Christians, have their origin in misapprehensions of the subject before us. Regarding works themselves, no less than reliance on them for justification as dangerous, they insensibly become estranged from God, and absorbed in the world. "The light of God's countenance" is withdrawn and they are wretched. If, instead of striving to perfect themselves in the art of disputing on theological points of comparatively trifling importance, they were striving to abound in every good work, and to promote the salvation of souls by their prayers and exhortations, they would find their way to glory less obscured But while, in their anxiety by clouds, and more easy to their feet. to keep works out of the place of Christ, they keep them out of existence; and in order to discountenance dead works, strangle living ones in their birth, they must grope their way like the blind, and often stumble at noonday. Let the speculative notions of a Christian, be ever so correct, if they fail to promote his humility, watchfulness and zeal, they will only render him the more formal, languid and miserable. Had Paul rested in speculation, or mere feeling, and satisfied himself with knowing his duty, and commiserating the state of the world; had he avoided the sufferings that awaited him, and the exertions demanded of him, that he might philosophically have demonstrated the great doctrines of the Gospel, would that unmingled satisfaction have been his, which is expressed in those memorable words, "I have fought a good fight," &c.? No! the great secret of Paul's happiness lay in this; he was willing "to spend and be spent" in working for God; and let every Christian imitate his activity and diligence in "well doing," if he desires his happiness.

3. The wicked are hardened in their opposition to the truth by the deficiency of Christians in good works. They will not believe that a man's principles are better than his conduct: and so long as Christians content themselves with doing no more, nor scarcely as much as others, they will persist in affirming that religion is a vain thing. "If the child of God sincerely believes what he professes, let him act consistently, and shew by his conduct that he wishes our salvation; till then we shall believe him no better than ourselves." This is language, that however ungrateful to the ear of the philosophizing Christian, is often adopted, and conveys a solemn admonition.

4. All the works of the impenitent sinner, when weighed in the balances of the sanctuary, will be found wanting. They are defective in principle, motive and end. They have no moral virtue. However profitable to society, or to the man who performs them, they are loathsome in the sight of God, and will aggravate, rather Remember what than diminish, the severity of the final sentence.

God hath said; "I the Lord have spoken it; it shall come to pass, and I will do it: I will not go back nor will I spare, nor will I S. S. repent: according to your ways and your doings, shall you be judged, saith the LORD GOD."

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For the Panoplist.

A FEW HINTS TO FELLOW TRAVELLERS TO ETERNITY.

DEAR reader, who ever you may be, I intreat you to receive these few hints, as from one who feels interested for the welfare of your immortal soul. Precious are the calls of wisdom, if attentively heard and cordially obeyed.

To you, Christian, whose heart ever ought to be open to receive a word in season, would I first address myself. Are you a traveller to an endless eternity? How valuable are the moments, that are moving us towards the grave! How little do we prize them as we ought; how little do we realize the importance of spending every moment of our time to the glory of God, and the good of our own souls. Why are we so cold and indifferent in performing our duty? O, that the Spirit of God would vouchsafe his gracious influences upon our hearts, and awaken us to activity; that we may not only be fitting for the enjoyment of the kingdom of immortal glory, but by the purity of our lives constrain others to follow after our blessed Lord and Master. Muc's can we do by example alone; but still more by precept and example united. It becomes followers of Christ to keep a constant watch over themselves; to guard against even the appearance of evil; and in this way their walk will be close with God and their frame calm and serene. We ought to realize how we wound the cause of Christ by our unholy conversation, or the satisfying of any evil desire. How can we, who have tasted of the forgiving love of God, give way to our evil propensities. Would to God, that every professing Christian might walk worthy of his high and holy

vocation.

We ever ought to keep in view the precious commands of our Savior, remembering to let our light shine before others, that they may see our good works, and be constrained to do the will of our heavenly Father. O Christians, have you experienced the forgiveness of your sins, the love of God shed abroad in your heart, and has not your heart often leaped for the joy you have felt; a joy which is unspeakable and full of glory? Have you not been constrained to exclaim, that the love of Christ is sweeter to you than honey, or the honey-comb? Have you felt all this, and still will you not watch with your blessed Lord one hour? Come, let us arise, and work while the day lasts, before the night come wherein no man can work. Let us strive to make our calling and election sure; and use all possible means to persuade others to separate themselves from the world, and become followers of Christ, as dear children. Let us exert every power and faculty of our minds to enlarge the kingdom of our blessed Lord, knowing it will not only promote our own happiness, but conduce to the glory of God. To you, who never felt the power of these things, permit me to say; flee from impending wrath; become reconciled to God, that you may be partakers of that rest, which remains for his people. Do you believe the Bible? Do you believe you have immortal souls?

souls, which must exist through an endless eternity? Do you believe, that there is a God, who sees the inmost recesses of the heart? Do you believe, that you must be called to an account for every word, thought, and deed? Do you believe that a preparation for death is of infinite importance? Are these things so? Then it becomes you to examine yourselves, and see on what slippery places your feet stand. Are you persuaded that all is not right? Then come to Christ; cleanse in the fountain that is opened for the purification of sinners. Though you are covered with wounds, from the soles of your feet to the crown of your bead, yet you will be healed of all your infirmities. Though your sins are as scarlet, they shall become white as wool.

Come, then, ye that have been continually wandering from the Lord ever since you came into existence; whose sins are like mountains piled on mountains; come to Christ, and your souls shall live. Wait at the foot of the cross; remembering that the blood of Christ cleanseth from all sin; that is, from all the sins of those, who come to Christ in his appointed way, make him their defence, and their strong tower, and who will endure persecution for his name's sake.

To you, who pretend to disbelieve the truth of the Scriptures, who throw the religion of Christ away, and treat it as an idle tale, permit me to address a few brief hints. Do you believe in the existence of your mortal bodies. Do you believe that yourselves, or any other mortal, can secure you from death? Have you not something within that tells you, all is not right? You cannot sin without some reproof, which many times gives you remorse. Be frank: Is not this the case with you? Then why do you confess in part and not in all? This same thing, that tells you of your sins, has its origin from the Author of the Scriptures. It is useless for me to multiply words upon this charge, which you in your consciences cannot deny. Therefore it becomes me to urge upon your minds the infinite value of the soul. O that you might know how to estimate the immortal soul! Do meditate on this; and realize that it is of the greatest importance, that you are prepared to meet your Judge. I hope you will think of these things seriously and desire to be led into all truth.

SIR,

REMARKS ON MATT. xviii, 15-17.

J.

To the Editor of the Panoplist.

I CANNOT agree with H. S. in all, nor in most of his remarks upon Matt. xviii, 15-17, published in your number for August, 1815, p. 353. I will specify three instances, in which I think his reasoning is not good, and his views incorrect.

1. "It is very evident," says H. S. "that the words, "if thy brother sin against thee," naturally convey the idea of a private offence. To me this is not at all conclusive; because when the

excommunication of the offender is spoken of, the phraseology is, "let him be unto thee as a heathen man and a publican." And yet it is by all the members of the church, that he is to be thus viewed and treated.

2. The next words of Christ, "go and tell him his fault be tween thee and him alone," afford further evidence," says H. S., "that a private offence is the subject." I think not. The process must begin somewhere. This is the commencement of it: the first step in the course of discipline. There are many and obvious rea sons for beginning in this private manner.

3. "In Luke xvii, 1-4, Christ discourses on the same subject, as in Matt. xviii."

This is taken for granted. It is the first time I ever read the assertion. It never appeared to me, that, in the seventeenth of Luke, Christ was giving directions for the management of Christian discipline, but inculcating upon individuals the duty of forbearance and forgiveness. But it is very generally if not universally understood, that, in the eighteenth of Matthew, Christ is legislating for the discipline of the Christian church.

I shall notice nothing more at present. I have no desire to enter into a dispute on the subject; but I do believe, that the passage in question, "respects an invariable rule for all cases of discipline;" and if H. S. wishes it, and you think it will be worthy of your pages, and for the edification of your readers, I may attempt, in some future number, to give the reasons in detail.

S. H.

LETTER FROM A FATHER IN SWITZERLAND TO HIS CHILDREN

IN AMERICA.

The following letter was written by a Swiss vine,dresser to his children, who had emigrated to America, and now reside somewhere in our western country; we believe at Vevay in Indiana. The writer alludes to the trances, or extasies, which had been common in the western states, and of which he had been informed by his children. He takes occasion, therefore, to enter upon a religious discussion, which must have been interesting and useful to them; especially as they are in a country to a considerable extent destitute of religious privileges. The letter has been translated for the Panoplist. The summary of arguments in favor of Christianity, which it contains, may be useful to many readers, who have paid little attention to the subject. The serious spirit with which it is written will recommend it to the pious. We propose to insert another letter from the same person, in a subsequent number of our work.

To all my dear children,

WITH respect to the subject of your letter, that there are in your country large assemblages of various religious sects, who convene for the purposes of devotion, and that in these assemblages many fall down in extasies, who declare they are thus smitten with grace, and are really inspired; I advise you never to seek divine grace by means of extasies. God has mercifully furnished men who desire it, with a different means, even his word of truth contained in the Old and New Testaments. In the creation of man, God endowed him with two excellent properties, reason and liberty. His