the bliss of heaven; yea, I shudder at the thought, it would be such a treacherous desertion of his office, as Ruler and Guardian of the universe, and give such a stamp of imperfection to his character, as would render it unfit to adore him, and even justify open rebellion.

The last objection, which you specify is, that many are ready to say, they cannot feel a perfect veneration and love for such a character, as Calvinism ascribes to God. I allow the fact, my brother. Yet nothing results from it unfavourable to Calvinism.

It is possible the persons alluded to have such a temper of mind, as indisposes them to love and venerate God in his true character. Through the influence of a depraved heart, the Holy One of Israel may be an object of dislike and aversion. The God, whom the Bible reveals, is by no means pleasing to the wicked. The sight of him fills them with dismay, This we esteem no small part of his purity and glory. What agree. ment hath light with darkness? If God's character is infinitely benevolent, it must be repug, nant to the feelings of the selfish; if holy, to the feelings of the impure. If he is a just Judge, his face must be dreadful to guilt. It is the glory of Calvinism, that it does not administer soporific poison to the consciences of men; that it does not give peace to the wicked by concealing or discolouring the character of Jehovah; that it does not seduce and ruin the souls of men, by inculcating such a notion of God, as they can casily associate with their crimes.

It is the glory of Calvinism, that it faithfully describes that God, whose holy administration is 'an unwelcome reproof, disturbance, and alarm to impenitent transgressors, and excites the enmity of the carnal mind. But it has this glory too, that its God is venerated and loved by all the holy, in whose view he is clothed with infinite excellence.

Such, my brother, is the spirit of genuine Calvinism. I glory in being its professed and conscientious advocate, not because I value it as the ensign of a party, but because in my view it contains the substance of sacred truth, and echoes the voice of God. Such, as I have imperfectly described, is the character it has taught me to ascribe to the great Being of beings. How attractive, how venerable, how glorious!

This, then, is the sum. If you ask, what is God? I an swer, God is love. If you ask, what prompted his eternal decrees? I answer, love. If you ask, what is the great motive of all his operations? My answer is, love. If you ask, what object he aims at in the great variety of natural and moral evil, which exists under his all directing providence? I answer, the object of perfect benevolence. He means it for good. Love is the sum of Jehovah's excellence, the ornament, the crown, the glory of his character. In the bosom of divine love originated all created existence, and the grand system of the universe. Divine love shines forth in the whole series of providential dispensations. Love exceedingly abounds in redemption. Its almighty energy founded, has pro

tected, and will enlarge and exalt the kingdom of Christ. Divine love will be inexpressibly admired and glorified at the judgment day. The clear sight of it, will, at that awful, decisive period, fill the saints not only with resignation, but with transports of serenest joy; and the fruition of it will create an eter⚫nal heaven in their souls. That infinite love, which is the moral glory of Deity, has every thing to allure our affection, to gain our confidence, to raise our adoration and praise. It sweetly attracts us by its most amiable mildness; while it awes us by its superlative majesty. It humbles us by its transcendent dignity; yet exalts us by its engaging condescension. With warm affection for your soul, I beseech you, my beloved brother, to be reconciled to God, and from this moment, let it be your blessed employment, to understand and imitate his love.

CONSTANS.

ON PREPARATION FOR DEATH.

All should be prophets to themselves; foresee

Their future fate, their future fate

foretaste:

This art would waste the bitterness of death.

for which preparation is more serious, more important, more necessary; the hour of death.

How

Though it is appointed unto all men once to die, yet few know the time of their death. Hence the propriety and even necessity of constant readiness for that awful event. Many persons, however, by a gradual decay, or the malignant nature of their disease are sure the time of their departure is near. serious the day, how affecting the moment, how overwhelming the scene, when a person gives up the last hope of life, and makes not another effort to live. Perhaps the hour of death itself is not more terrible; yet such a certainty of death takes place sometimes days, or weeks, or months, before the last hour arrives.

When disease and despair have banished hope, and the duties of hope, a peculiar course of conduct, a particular class of affections, should direct the person. Though you be not now, reader, in this state, yet probably you may be, when it will be too late to read or hear instructions on the momentous subject. If you read and remember the following hints; if they afford you direction and comfort in the day when you are descending to the dark

MEN of prudence habitually prepare for future events, for future hours, days, and years; in the morning for the day, and in summer for winter. In childhood preparation is made for youth, in youth for manhood, and old age. An hour hastens,

py will it be, that you have taken up this pamphlet; happy will be the heart, which presents you this paper.

What then are the duties in

cumbent on the person, who despairs of life, who feels the sentence within himself, that the time of his departure is at hand? Justice puts in her claim; justice

demands his first attention. Justice is the first step in religion. Unless a man "do justly," it is in vain that he pretends "to love mercy," or "to walk humbly." To point out all the particulars of justice, is impossible. A man's own business, engagements and connexions, will be an index to show him his duty.

Sometimes will the father find justice to his children a delicate and arduous service. All the children of an house have the same claim on the father's support. Those fathers, therefore, who, from partiality, or a pride of keeping their estates undivided, make a favourite of one son, instead of securing him a portion with the rich, only entail on him the judgments of God. God does not suffer this robbery of one part of the family to enrich another to pass with impunity. Many instances are known of those denied an equal inheritance, who are in affluent circumstances, while the favourite of the father is in poverty and obscurity. In dying circumstances men should carefully discharge the duties of generosity, gratitude and charity. These may be serious duties. The heart of the man may be much fixed on rewarding a benefactor, making a gratuity to some friend, or bestowing some charity; but these, though perhaps indispensable duties of the dying, cannot lawfully be performed by his executor.

Justice being done, the person has a right to the confidence of the family; then is a time for advice, and sometimes direction respecting domestic concerns. Whose domestic system is so nicely arranged, so precisely executed, that direction or advice

would not be important, when a head or member of the house is departing? What brother or sister would not utter some words of tender affection? What mother would not wish to give some advice respecting her daughters, her sons; their education and destination in life? What father would not have much advice and many commands?

The person having discharged his duty in the domestic circle, he may examine whether somewhat is not to be done to promote religion. Has the person no fault to confess, no forgiveness to ask, no restitution to make, no thanks to express to his instructor, no reproof for any offender, no comfort for any sorrowing Christian? Has he no testimony to give in behalf of God? These things being accomplished, it may be time for the person to separate himself from the world, to exclude all unnecessary visitants. Time is precious to the dying. They have not a moment for visits of form or curiosity. In general, company is injurious to their lives; it is not friendly to their self recollection, their devotion, their spiritual comfort. Undoubtedly this was one gracious design of God in so generally ordering sickness to precede death, that by their suspension of business, and their seclusion from the world, men might be made to consider, to commune with their own hearts, to acquaint themselves with God, and prepare to die.

Having excluded the world, a serious review of past life may be greatly instructive. Now is a proper time to recollect the days that are past, the years that are gone. God's dealings with

the soul should be set anew before the mind, his bounty, his mercy, his forbearance, and his chastisements. The soul may now recollect its wanderings, its ingratitude, its impiety, its impenitence, or its faith and obedience. Now should be ascertained the spiritual state of the soul. Perhaps you have enjoyed a hope of the divine favour, and of your own gracious state. If so, review, re-examine the ground of that hope. Were your convictions genuine? Was your enmity slain? Have you known the joys of pardoned sin, of peace with God, of fellowship with saints? Have you been holy in heart and life? Have you given diligence to make your calling and election sure? Do you know in whom you have believed, and whether he be able to keep what you have committed to him? Can you say not only, that the time of your departure is at hand; but, that you are ready to be offered?

In ascertaining your spiritual state, it will be necessary to confess before God, and repent of all known sins. Not one sin must be remembered with pleasure. Not one lust must be spared. You must judge and condemn yourself, and repent in dust and ashes, loathing and abhorring yourself. This must be done sincerely, with a deep, affecting sense of God, the day of judg. ment, and eternity on the mind.

Your repentance must be accompanied with a dedication of yourself to God in the name of Jesus Christ. To consecrate yourself to God is proper at all times, but when your soul is on the wing for another world it is necessary. Recollecting your Vol. I. No. 10.

Iri

favourite pursuits, and the dearest objects of your heart, placing all that is most delightful in fair view of the mind, detach your heart from them, give them up, bid them a last adieu, and with the greatest solemnity and cheerfulness give yourself to God, saying, "What have I to do any more with pleasures, with honours, with the praise of men, with the enchantments of sense? I will give myself to God; it is all I can do. Now, oh my God, I am thine, forever thine."

Now, as well as before, it is proper, especially if any doubts or spiritual troubles cloud the mind, to call in a minister of the gospel, or if this favour cannot be enjoyed, some experienced Christian, to counsel and comfort you in your serious situation. His more impartial and dispassionate view of your state may be of immense advantage. Such a minister or Christian may solve distressing doubts, answer perplexing inquiries, relieve from great distresses, and in some sense prepare you to die.

After this, it may be duty to spend the residue of life, chiefly in secret devotion. Your affecting situation, your serious prospects must impel you to make known your desires in "strong cries."

You may, in

sighs and tears express those wants, which cannot be uttered. Your words are the breathings of dependence, of danger, of distress, of affection; "If it be not possible to save me from this hour, O my Father, not my will, but thine be done." Now may you also commit your family to the mercy of God, your friends, ministers of the gospel, the church, and the world,