the briars and thorns set themselves in battle array against the devour-
ing fire
Can thine heart endure, or can thine hands be strong, when
I shall deal with thee, saith the Lord? I the Lord have spoken it, and
will do it. Let the potsherds strive with the potsherds of the earth;
but woe to him that striveth with his Maker.

Nor, finally, could these affrighted enemies of Christ have any hope
that they should be able to endure his wrath. There is sometimes a
courage in desperation. When sinners find themselves forced to the
conclusion that their characters demand punishment, they frequently
attempt to comfort themselves with the resolution, that they will sup-
port their torment as well as they are able. But how can they bear up
under the weight of the indignation of Almighty God! How will their
hearts endure, when the incensed Judge of the world shall pour on them
the full vials of his wrath! As well might the vilest insect think of
sustaining the weight of a falling rock. Alas! sinners will have no
courage to think of supporting their sufferings. Their anticipated
resolution will be banished forever. All hands will be faint, and every
man's heart will melt. They will sink down into absolute discourage-
ment and despair. They will have no heart to attempt to assuage their
sufferings, or to dry up their tears; but will give way to hopeless and
unavailing grief. The employments of those unhappy beings, who will
experience the wrath of the Savior, are summed up in his own im-
pressive language, "weeping, wailing, and gnashing of teeth." De-
spair will be depicted on every countenance. And while they cry out
in their anguish, O how long, eternity will be echoed back from every
part of their gloomy prison. Who then will be able to stand, or to
derive any hope either from escape, or mitigation, when the great day
of Christ's wrath shall appear?

The subject which we have contemplated exhibits the wretched con-
dition of those who will experience this vengeance. The Psalmist re-
presents some as perishing from the way when it is kindled but a lit-
tle. But how completely ruined must those be, who experience its
effects when it is blown into the fiercest blaze? Christ is indeed a most
gracious Savior. His compassions are great: his long-suffering mer-
cy is unsearchable. Happy are all those who enjoy his love. But mer-
ciful and gracious as he is, they who shall fall under his indignation
are not less miserable, than his friends are happy. He is terrible in
anger. Men of the greatest power and resolution, even kings of the
earth, and mighty men, are represented as calling on the rocks and
mountains to shelter them, and conceal from their eyes the terrors of
his presence. Let those who are enemies to the Lord Jesus Christ,
consider how they will endure his displeasure. Should the Savior shut
up the bowels of his mercies, and at once, "stir up all his wrath," you
too, in the despairing agony of your souls, would cry out, Who shall be
able to stand? Awful indeed would you find it to have provoked that
wrath, which you could neither escape, appease, resist, nor endure. It
is a fearful thing to fall into the hands of the living God.

Should you fear his displeasure, and should you tremble at the thought
of having the Savior your enemy? O be in earnest to obtain his friend-
ship. Agree with your adversary quickly, while he is in the way with
you. Now his forgiveness may be obtained. He is ready to become

Before he ascended on high he appointed a ministry of: reconciliation, and those who are honored by being put into this office, beseech you in Christ's stead, be ye reconciled to God, But if you neglect him while he is ready to become your friend, at a future period when the day of his mercy is past, you will seek it and not be able to find it. Be persuaded now to escape that wrath, which you cannot bear, and from which when he rises in judgment, none will be able to deliver you.

For the Pan plist,

THE PRACTICE OF SOCIAL VIRTUES NECESSARY TO THE CHRISTIAN CHARACTER.

"Render, therefore, to all their dues: tribule, to whom tribute is due, cUStom, to whom custom; fear, to whom fear; honor, to whom honor." "Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.”

FROM the natural relations existing among mankind, and from their mutual dependance on each other in society, arise various duties, which the law of God and their own happiness require them to perform. However correct any may be in their religious sentiments, zealous in defence of the doctrines of the Gospel, and diligent in their attendance on the means of grace, they are not considered truly pious, without an habitual observance of the law of love;-a just and benevolent conduct in all their intercourse with their fellow-men. Whatever reputation may be acquired for laudable actions occasionally performed, the real disposition and character of every one are known only in the ordinary transactions of life.

The precepts, Render, therefore, to all their dues," "Owe no man any thing, but to love one another," involve all the injunctions and prohibitions of the second table of the moral law; and allow no one to withhold good from them to whom it is due, when in his power to do it, for the same reason that they prohibit the commission of crime. "Love worketh no ill to his neighbor: therefore love is the fulfilling of the law." The design of the following remarks, is to notice some of the duties which are requisite to the fulfilling of the law; mention several causes which hinder the performance of these duties, and show the importance of Christians performing them.

That part of the divine law which contains the duties. men owe to one another in society, and which is comprised in these words, “Thou shalt love thy neighbor as thyself," requires,

1. A disposition and earnest endeavors to live peaceably with all men. H. A benevolent and charitable behavior to one another. III. Honesty and justice in all our dealings with each other.

1. A disposition and earnest endeavors to live peaceably with all men. The commands of God are all spiritual and exceeding broad. The prohibition of the divine law, Thou shalt not kill," requires a renovation of the will, a temper and disposition conformed to the precepts of the Gospel, and a victory over the sinful passions. "They

hat are Christ's have crucified the flesh with the affections and lusts." There is therefore, no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."

True Christians have the spirit of Christ, are children of the Prince of Peace, and heirs of that kingdom which is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." They exercise bumility, forbearance, discretion, forgiveness, justice and good will to

virtues and graces which effectually secure peace. Contention be offspring of pride, ambition, and revenge. "Only by pride comes contion." It is the duty of Christians not only to preserve a peaceable temper themselves, but to use their influence for the promotion of peace among their fellow men. The precepts of the Gospel, which enjoin peace, are very numerous. "If it be possible, as much as lieth in you, live peaceably with all men." "Be at peace among yourselves.” Follow peace, with all men, and holiness, without which no man shall see the Lord."

II. A benevolent and charitable disposition towards one another. The divine law requires, not only a performance of strict justice to all men, but a sincere desire, and earnest and constant endeavors to promote their temporal and everlasting good. It enjoins relief of the poor and needy, mutual kindness and civility, and a proper regard to the rights of others. Many, who regard only their own profit in, all their engagements with the poor, think themselves very charitable, because they contribute a trifle to their temporal relief in circumstances of extreme want and distress. But to conduct favorably towards them at all times, undoubtedly affords much better evidence of Christian charity. And if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger, or a sojourner, that he may live with thee." Take thou no usury of him, or increase; but fear thy God, that thy brother may live with thee." Charity respects not only the property, but the good name and reputation of our neighbor. The possessors of it refrain from slander themselves, and discountenance it in others; are affable and condescending, unwilling to give pain to any, are frank and unsuspicious in their behavior, put a candid constrction on the words and actions of others; and manifest a hospitable, sympathizing and compassionate disposition to one another."

III. Honesty and justice in all our dealings with each other. The exercise of these virtues implies sincerity, uprightness, and a strict regard to truth in all our intercourse with mankind. Honesty and justice require a regard to the reputation and property of our neighbor, a willingness to yield to every one all those rights, both natural and acquired, which belong to him, a disposition to render honour and respect to superiors, the performance of our promises, the payment of all our debts to the full amount; and that we do to all men, as we would they should do to us.

The causes which hinder the performance of these duties are,

1. Want of love to God, and inadequate and erroneous opinions of the requirements, extent and spiritual nature of the divine law. Unless sur opinions and practices accord with the precepts of the Gospel-un

less all our intercourse with each other be regulated by the divine rule, All things whatsoever ye would that men should do to you, do ye even so to them," we can never discharge all the duties which we owe to our neighbor. The opinion, that it is not unlawful to follow the maxims of the world and the unscriptural example of superiors, leads many professed Christians to deal with their neighbor contrary to the law of love; and not to doubt of their performing all their duties to others, so long as they retain a regular standing in the church, and ref n from such gross acts of immorality as are cognizable by the civit "Nevertheless, whereto we have already attained, let us walk b. the same rule, let us mind the same things." "Brethren, be followers together of me, and mark them which walk so, as ye have us for ensamples." "Whosoever therefore, shall break one of these least commandnents, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven."

2. Worldly prosperity, and an inordinate love of the riches, honors, or pleasures of the world. The disposition, the relish, and many times the ability for the exercise of Christian and social virtues, diminish in proportion to the ascendency which carnal affections obtain over the mind. All those passages of Scripture which enjoin spiritual mindedness, living above the world, and mortifying the deeds of the body, must be observed by all those who would love their neighbor as themselves.

The constitution of man, and the limits of his faculties, render the exercise of opposite dispositions and affections at the same time impossible. "Ye cannot serve God and mammon." They whose hearts are supremely attached to the world, devote all their time and talents to the gratification of their passions. If the passion be for wealth, selfishness will predominate, duty give place to private interest, and conscience connive at those principles, however unscriptural, which are most favorable to the acquisition of it.

There are various ways in which, "they that will be rich," are tempted to deviate from the path of duty. The great plans contrived by worldly men for the advancement of their temporal in rests, occasion them to covet the wealth of others, to be hard, disobliging, and unrighteous in their dealings, unmerciful and oppressive to the poor, backward, and sometimes deficient in the payment of their honest debts; not disposed, and in their own opinion not able, to patronize benevolent and charitable undertakings; void of benevolent affections, and utterly disqualified for the exercise of Christian virtues and graces. Affluence often produces pride, insolence, and covetousness; and worldliness is always attended with those distracting cares which banish all serious thoughts and reflections from the mind, and occasions a neglect of the eternal interests of the soul. "They that will be rich fall into temptations and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." "The love of money is the root of all evil" How hardly shall they that have riches enter into the kingdom of God!

Nothing more disqualifies persons for rendering to all their dues, than a love of the honors and pleasures of the world. Prodigality

and an indulgence in sensual pleasures, are as great enemies to virtue as covetousness. They whose hearts are attached to the favorite pursuits of the gay and thoughtless, have no taste for spiritual objects; nor disposition to practice self-denial for the sake of promoting their own spiritual good, and that of others; the affections being selfish, all their means of doing good are employed in sensual gratification.

I. The importance of performing these duties is apparent, from the na al and moral obligations by which men are bound to love their neior as themselves. They are all descended from one common orig are created in the image of God, and alike the objects of his care a protection. "The Lord is good to all; and his tender mercies are over all his works." "He maketh the sun to rise on the evil and on the goou, and sendeth rain on the just and on the unjust." An external obedience to the commands of the first table of the moral law, affords no sufficient evidence of love to God, without a performance of all the duties which we owe to our neighbor; because the latter requires greater self-denial, and is more contrary to the corrupt propensities of human nature than the former. "If a man say I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?" "And this commandment have we from him, That he who loveth God love his brother also."

[To be continued.]

For the Panoplist.

EXTRACTS OF A LETTER FROM A FATHER TO HIS SON, ON THE DUTY OF FAMILY PRAYER.

DEAR SON,

'You mentioned in your last, some uncertainty respecting the time when family prayer ought to be attended; whether in the morning, evening, or both. I will submit a few thoughts to you on this subject. And for the sake of method will first attend to the voice of reason on this point; second, to Revelation; and third, make some miscellaneous remarks.

I. "Observation teaches that there is a moral defect in man; that he is not naturally what his own reason and conscience tell him he ought to be. This is so obvious that a child may discover it; this I remember you noticed when a child, seven or eight years of age, and asked me why it was so? For an answer to this, and an explanation of its causes, we are wholly indebted to the sacred Word; but that we are in opposition to the divine sovereignty, estranged from God, and ignorant of his true character, must be admitted a fact. Now what would reason dictate as proper to be done in this case? Did not Job's friends follow the suggestions of reason, in advising him to acquaint himself with God and be at peace? Do we even become acquainted with any person, without some mode of communication with him? The more frequent this correspondence, the stronger is the probability that we shall soon obtain our object. If the person with whom we seek acquaintance be our superior, and this acquaintance is altogether for our benefit, should we not consider ourselves under great obligations to him, to point out the method of communication between us? This obVOL. XIV. 2