ing upon them will not merely make haste, but will overtake them with dreadful ruin. "Who then shall be able to stand?" To consider the import of this question was the

Ill. Thing proposed.

By the unhappy sufferers who uttered this question, the great day of the wrath of the Lamb had just begun to be contemplated as a reality, and how would they be able to stand? If in the land of peace they had been wearied, how would they do in the swelling of Jordan? The words, which are here put in the form of a question, are not to be considered in the light of a mere interrogation, but as a strong denial of the possibility of standing. They could hope to be able neither to escape, to appease, to resist, nor yet to endure the wrath of the Lamb.

Could they hope to escape? How could they expect to flee from him whose eye runneth to and fro through the whole creation? Should they ascend up to heaven, he is there. Should they make their bed in hell, behold he is there. Or should they take the wings of the morning, and dwell in the uttermost parts of the sea, even there he would find them, and bring them back to their torment. Nor could they hope to escape by concealing themselves in secret places from his view. Darkness and light are both alike to him. "There is no darkness," says Elibu, "nor shadow of death, where the workers of iniquity may hide themselves." The language of the Psalmist is equally explicit. "If I say, surely the darkness shall cover me, even the night shall be light about me. Yea, the darkness hideth not from thee." Should they call upon the rocks and mountains to fall upon them and conceal them from the wrath of the Lamb, they would find no security from the displeasure of him, who can easily tear up the foundations of the mountains, and make the very objects to which they have fled for refuge, the executioners of his ven, geance.

Nor could they hope to appease the wrath of the Lamb.

There was a time, when he was engaged in reconciling the world unte himself. Reconciliation was then to be obtained. Sinners were invited to agree with their adversary; and, for their encouragement, Christ assured them that he would cast out none who should come to him. But it had now become too late. If the great day of his wrath had come, as his enemies feared, he was not to be appeased. There could then be no place for repentance, though they might seek it carefully with tears. While his friendship was attainable, it was not sought, but despised. They had neglected his salvation during the day of his patience, and had only been treasuring up wrath against the day of wrath. Now there was no Mediator. The season for the full exercise of his anger had come. It had already begun to burn with such fury, that it was not to be extinguished. No wonder, that, while beginning to experience its effects, they cried out, Who shall be able to stand?

To expect to resist was equally vain.

Who were they, that they could think of resisting him who had conquered death, and him who had the power of death, that is the devil? How could they hope to stand before him who possesses an almighty arm, who brought the world into existence by a word, and who con, tinually sustains it by his power? Well might their courage fail at the first rising thought of contending with Omnipotence. As well might

the briars and thorns set themselves in battle array against the devouring 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 support 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 discouragement 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 impressive language, "weeping, wailing, and gnashing of teeth." Despair 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 condition of those who will experience this vengeance. The Psalmist represents some as perishing from the way when it is kindled but a little. 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 mercy is unsearchable. Happy are all those who enjoy his love. But merciful 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 friendship. Agree with your adversary quickly, while he is in the way with you. Now his forgiveness may be obtained. He is ready to become

your friend. 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 Panoplist.

THE PRACTICE OF SOCIAL VIRTUES NECESSARY TO THE CHRISTIAN CHARACTER.

"Render, therefore, to all their dues: tribute, 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,

I. A disposition and earnest endeavors to live peaceably with all men. II. 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 humility, forbearance, discretion, forgiveness, justice and good will to men; virtues and graces which effectually secure peace. Contention is the offspring of pride, ambition, and revenge. Only by pride comes contention." It is the duty of Christians not only to preserve a poaceable 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 ll 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 construction 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 our 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 refrain from such gross acts of immorality as are cognizable by the civil law. "Nevertheless, whereto we have already attained, let us walk by 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 commandments, 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 interests, 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