defeated of their object; divine authority, and human laws, are fearlessly trampled in the dust, by the passing of the stage on each successive day, which God has destined to holy repose.

These facts are not communicated, for the purpose of prompting the inquisitive to discover the guilty individuals, who have formed the combination above described, that they may be brought forward into the light. Those unhappy persons I leave to their own consciences, and their God, and cannot but desire, that a serious and deliberate survey of their conduct, with itsbaleful influences on society, may induce them to tread back their erring steps. The only object proposed to be attained by communicating these lacts to the public, is, to cause the religious community to come forward and put an effectual arrest upon this sin of violating the Sabbath, which is now displaying it self in open day, and bringing down upon us the judgments of offended Heaven.

May I not speak in the name of multitudes, and say, We call upon the ministers of the living God, to proclaim the public guilt, and danger, and point out the shame, bondage, and woe, which the enemics of society, the violators of the venerable institutions of religion, are preparing

for us. We call upon them to fix the attention of the public upon the necessity of combined efforts for repressing the sin, which is endangering our remaining virtue and happiness. They are watchmen, appointed to descry approaching danger, and sound the alarm, and if, through indolence or the fear of man, they shrink from their duty,

VOL. X.

the blood of those who perish will be required at their hands.

We call upon public magistrates, who are also the ministers of God, and guardians of the morals and order of society, to put the laws for the preservation of the Sabbath into vigorous execution. It is their business to attend on this very thing, and "see that the commonwealth receive no detriment." We call on them to display their veneration for the laws, by a persevering and determined suppression of those outrages, which are rapidly dissolving the moral elements, that bind society together. We call on all the servants of God, whether in public or pri vate life, and on all the friends of order, to unite their efforts for the support of the civil magistrate, in the execution of the laws. Every thing may be done by combined exertion. The splendid results which have already attended the efforts of combinations for the suppression of vice, in different parts of our country, afford a joyful presage of their ultimate success, and ought to excite those, who have not yet arrayed themselves, to prosecute similar measures with ardor and alacrity. If we put forth our strength, every consideration, which can awaken confidence, and brighten our prospect of success, presses upon view. We have the omnipotent God on our side; we have the consciences of the guilty on our side; and vice is casily hurried into dismay, and driven into darkness, when it is met by virtue in a firm and erect attitude. Virtue has always the advantages attributed to her by the greatest of poets:

21

our

-"Abash'd the devil stood, And felt how awful goodness is, and saw Virtue in her shape how lovely;"

Let all the friends to 'society publicly range themselves on the side of virtue,and lend their combined exertions, to maintain the barriers of religion and order. The moral spectacle, which the transgressions of our country exhibit, cannot fail to impel the de

vout Christian to weep in secret places, and offer up his fervent intercessions to the overruling Being, who disposes the events of nations, and the concerns of individuals, that He would avert from us the fearful tokens of his anger, with which we are visited, and spare his heritage from destruction. T:

March 12, 1814.

CHRIST THE GREAT PHYSICIAN. To the Editor of the Panoplist.

Sir, SHOULD the following remarks contain any thing, which, in your opinion, may be profitable to your readers, you may give them place in your periodical publication.

The same sin, which king Asa was charged with, is chargeable upon the people of God in general, at the present day.

It is said of Asa that he had a great disease in his feet; yet, in his disease, he sought not to the Lord, but to the physicians.*

Many, who profess religion at the present day, apply in the first place, when they are sick, to physicians, and seem to place all their dependence on them. The physician, as regardless of God, perhaps, as his patient, will promptly say, that he can shortly remove the disease. But in defiance of all his supposed pow er, the patient grows worse, and begins to doubt whether he shall ever recover. The physician affirms that he can cure the discase. Again the sick man is de

* 2 Chron. xvi, 12.

ceived, not remembering that the issues of life and death are in God's hands, and not in the phy. sician's. He still grows worse, and the doctor begins to despair. Other physicians are called. They say that the case is desperate. Then the patient sees that his hope from an arm of flesh is destroyed; and begins to call upon Jesus Christ, the great Physician, by whom alone diseases can be cured. Thus Jesus Christ, who is always able, is only sought to, when the sick are convinced, that they can have no help from man. They make an arm of flesh their trust, until they find it impossible for man to help them.

Many, who are called Christians, are not only guilty of the sin of not seeking to the Lord, but to physicians; they even think it of no consequence whether the physician be a Christian, a deist, an atheist, or a sceptic. What does this argue? Is it not saying, that their help is from man and not from God? that they do not need the blessing of God in the case? that the skill of the physi cian is adequate to remove the discase? Is it not placing more dependence on man than on God?

Is not this a daring affront to the Author and Preserver of life? All physicians, who are destitute of religious principles, do what they do without feeling any dependence on God. They would not have any thing mentioned to their patients about death, or eternity; but would deceive them with false hopes, and so destroy the soul, lest its anxiety should in some way injure the body.

How unlike this conduct is that of the Christian physician. He feels his dependence on God. When about to prescribe, he earnestly desires God to direct him, feeling his responsibility. In his daily prayers, he remembers the cases of his patients, in regard to both soul and body; and pleads for Christ's sake, that God would heal their diseases, and save their souls from etornal death. He daily exhorts them to look to God for help, and, if he sees that they draw near unto death, sits down and converses with them about their soul's eternal interest, and prays with and for them.

Now, my Christian friends, on whose efforts do you think you have the most reason to expect a blessing? On his, who fears God and feels his dependence and accountability; or on his, who regards not God? In the Scriptures of truth, it is thus written: The prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.

Some will say, that they want the

prayers of the Christian; but should like to have the skill of any one who possesses skill, whether he be infidel or Chris

tian. There is no incompatibility between piety and skill. If the Christian's prayers are good and acceptable, are they not as likely to be answered when he asks for direction, as when he asks for a blessing on what is used?

I do not mean, that Christians ought never to employ a physician, who is not a man of faith and prayer. But I contend that they, who profess to believe, that God alone healeth all their diseases, and all manner of sickness, and to believe also that God is a God hearing prayer, act inconsistently when they employ the ungodly in preference to the pious. The religious physician has as great an opportunity of doing good to the sick, as a faithful minister. He daily visits the sick, and converses with them about their immortal interests. And if pious admonition and counsel are ever likely to do good, it is at such a time. They, who employ irreligious physicians, lose all the good, which may be derived from the counsel and prayers of these of an opposite description.

My Christian friends is it not God, who woundeth and bindeth up? If God maketh sick, he hath some important object in view. It cannot be that a merciful God afflicteth, simply for the sake of giving pain. He useth sickness as a rod of correction, with which he correcteth for sin. Therefore we ought to look to God through Christ for relief, with a penitent heart. Come, and let us return unto the Lord; for he hath torn, and he will heal us; he hath smitten and will bind us up.

OBSERVER.

For the Panoplist.

ON THE INEFFICACY OF ADVICE

AND REPROOF.

THERE are few things, which would be attended with a happior influence on society, than a general reverence, on the part of the young, for the advice of wise and experienced men. Such a disposition would remedy, to a great extent, the want of experience; and would give the young, when they most need it, a portion of that wisdom, which is seldom acquired, till those follies have been committed the bad effects of which it is impossible to prevent. In a retrospect of past life, many dangerous situations are discovered many wrong courses are perceived, which are wholly invisible to those who behold life in prospect only. Would the inexperienced suffer themselves to be guided by the counsel of those, who know the difficulties, and the temptations with which this world is crowded, how many alluring avenues to pain, to mortification, and disgrace, might they shun! How many abortive schemes for their advancement in worldly prosper. ity might they avoid! How many vicious propensities might be nipped in the bud, which are now too often cherished till they become ungovernable! Were we, indeed, to form to ourselves a picture of happy society, it would be that which is governed not by physical force, but by moral suasion: that in which the vicious are not terrified into obedience by the rigor of the laws, but won over to virtue by the influence of the judicious and experienced part of the community. But this is a state

of things, which can be contemplated only in imagination. Advice and reproof, although they have been bestowed with a liberal hand, have been squandered without producing, to any considerable extent, their proper effects. Seldom are the affectionate warnings, reproofs, and intreaties, even of parents and ministers, attended with that permanent success which is desired. But if precepts, sanctioned by the most venerable and endearing of all relations, so frequently prove abortive, it is no wonder that advice given by persons in a less favorable situation, is seldom effectual: that it is rarely listened to with patience, and still more rarely remembered or obeyed.

By some, the inefficacy of advice and reproof is attributed principally to the fault of the persons advised and reproved; by others, to that of the counsellor himself. It will be the object of the ensuing remarks to inquire how far each of these opposite opinions may be correct; and to ascertain, if possible, to what extent the evil itself admits of a remedy.

It must be acknowledged, that all, whose province it is to regulate the conduct of others, have to struggle with many impor tant difficulties. As far as advice is of a meral or religious nature, opposition to it is to be expected, in consequence of that hostility to moral truth, which is characteristic of the human heart. But to be made the object of advice, of whatever kind, is in itself disagreeable; as it contains an indirect charge of ignorance and liability to error. However aware a person máy

be of his own ignorance and inexperience, he always wishes to maintain the contrary character among his fellow mem. It is extremely painful to find, that the deficiencies, which we had fondly hoped to conceal, have not escaped the notice of others. Of all deficiencies, however, (unless it be that of cowardice,) perhaps there is no one, the charge or intimation of which is so galling and humiliating to most men, as that of ignorance of one's self and the world; yet this is generally implied, in regard to any one to whom advice is addressed.

But if we are mortified, by finding that we have been unable to conceal our own deficiencies, we are no less apt to be disgusted, by that superiority, which is virtually assumed by the counsellor. The superiority of others, especially if their ages and stations in life differ not materially from our own, is always painful, however suggested; but when suggested by the subject of this superiority himself, even with the best intentions, it can scarcely fail to be repulsive and disgusting. For these reasons, advice is so far from being received with gratitude, that it is very often considered by him to whom it is given, as a species of attack upon his character which he is bound, at all events, to repel; and usually leads to a scrutiny into the character of the adviser himself. In these circumstances, vanity and self-esteem will generally be sharp-sighted enough to discover such defects in the character of the adviser, as that his advice may be triumphantly returned upon himself.

If all attempts of this kind

prove unsuccessful, advice may be repelled by ascribing it to mercenary or sinister motives. Many who cannot overcome, by argument, the force of precepts delivered from the pulpit, or question the superiority of the preacher's character, will excuse their neglect, and quiet their consciences, by alleging that this is the preacher's busi ness, the trade by which he gains his subsistence. Not unfrequently, those who attempt to offer friendly advice are charged with intermeddling in that, with which they have no concern; and are desired, for the future, to keep their advice to themselves, till it is asked for.

I have hitherto gone on the supposition, that the person to whom advice is addressed is fully sensible of his need of guidance, and of the competency of his superiors in age and experience, to direct him. But even this, perhaps, cannot be said of most persons; and, least of all, concerning those who stand the most in need of advice; I mean that class of young persons who are just entering on the stage of action. few individuals of this class, who do not prove by their conduct, that they feel better qualified to direct themselves, than their parents are to direct them. The language of Dr. Young on this subject is not more forcible, than it is just, and agreeable to daily observation.

There are

"When young indeed, In full content we sometimes nobly rest, Unanxious for ourselves and only wish, As duteous sons, our fathers were more

wise.

At thirty, man suspects himself a fool; Knows it at forty, and reforms his plan.