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you may be happily delivered. It must be admitted, indeed, ihat distress is usually the forerunner of death, and you have no reason to expect an exemption from the common lot of mankind : you may be full of tossings to and fro', you may be afflicted with pain upon your beds, and the multitude of your bones with strong pain; nay, so oppressed with the severity of trouble, that you may be led to say, “Surely, the bitterness of Death is past! You know not, indeed, what these troubles shall be, by which the earthly house of this tabernacle is to be dissolved; they may be less severe than you apprehend: at any rate, the gentlest of them is not easily supported when this tabernacle is ready to fall. The beguiling consumption, that disease whose wasting ravages bring men to the grave by insensible decay, is more easily endured than many others; yet, even in this, the restlessness and watchings, the consuming heats and benumbing colds, which alternately return, and even the mere fatigues of decaying nature, are painful to support. But whatever are the distresses which you fear, when you pass through the valley of the Shadow of Death, you have every necessary consolation in God. He knows your weakness; He considers your frame; He binds up that which is broken, and heals that which is sick; He is sufficient to administer to you every necessary support, and to assist you in overcoming all the evils of which you are afraid in your conflict with the last enemy; so that in the midst of tribulation, and on the verge of the grave, you may be enabled thus to triumph: “Who shall separate us from the love of Christ? Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword ? Nay, in all these things we are more than conquerors, through him that loved us. For I am persuaded, 'that neither death nor life, nor things présent nor ihings to come, nor angels, nor principalities nor powers, nor height nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.'

If Death is an object of terror to you, from the idea of losing for ever all the enjoyments and pleasures of the present life, and of parting with those friends who are dear to you, it may be useful for you to consider that it is most suitable to your present. uncertain condition, and to the prospect you have of soon going the way whence you shall not return, to lessen your affection to the world; to consider yourselves strangers in it, and travelling to another state, where all your concern about earthly things shall be entirely given up. When you moderate your attachment to those enjoyments of which you are soon to be deprived, the pain you feel, when you are at last separated from them, will be less afflicting. When yoų enjoy your friends, under the idea that the relation you have formed with them in ust, sooner or later, be dissolved, the grief what is felt on parting with them will be dininished. There

There is no avoiding of griet, indeed, in such a case : men must be destitute of the best feelings common to their nature, if separation from friends be not a cause of sorrow ; and Death will always appear clothed in terror to those who have friends on earth, from whom they are loth to be separated. But that this pain may be lessened, or at least more easily endured, let your affections sit loose of your friends, and of all earthly comforts, that when you are called to remove from them, you may do it with less reluctance.

Is it from a sense of sin and the view of eternity that Death is to you an object of terror: Be assured, that it is only in Christ you can have safety and peace. Die you inust, as certainly as you now live; and what more desirable, than to have the mind quieted against the fears of Death when that messenger arrives? Nothing, nothing will give you comfort and peace at that awful hour, but the presence of God and the consolations of religion. When you inay be called to walk through the gloomy vale, you know not; perhaps it may be sooner than many of you are aware of; some fatal disease may already be preying on your constitutions, and may have given you the morial wound, while you are not apprehensive of danger; but would you have hope in Death, in whatever outward circumstances you may be called to meet that event, then believe in the Lord Jesus Christ; for to all who believe in him, Death is disarmed of his sting. There is no condemnation to them who are in Christ Jesus. They look beyond Death, to the glory that is prepared for the nations of them that are saved. As Christ himself, for the joy that was set before him, endured the cross, despising the shame, bis people, " through faith, which is the evidence of things not seen, and the substance of things hoped for,' contemplate the blessedness of a future state, and are enabled to endure the pains, and triumph over all the fears attending their passage through the valley of the Shadow of Death.

Would you then, with the saints, realize the presence of God in your last moments? Is it your prayer, ‘Let me die the death of the righteous, and let my last end be like bis ?-then, live the life of the righteous; for without a life of godliuess, a comfortable death is not to be expected. Shall God succour you in death, when you have been disobedient to him in life? Shall be then regard your cry, when you have never regarded his will? No; - he will laugh at your calamity, and mock when your fear cometh;' when your tear cometh as desolation, and your destruction as a whirlwind. But would you die in safety, or die in comfort, acquaint now yourselves with God, and be at peace; renounce the Devil, the world, and the flesh, and be devoted to God, by a life of faith and holiness. Die you must, - and that sooner, perhaps, than you expect; and there is nothing can relieve the mind from fear at that period,

bat the peace-speaking blood of Jesus. It is this, and this alone, that can quiet the clamours of a guilty conscience, and minister peace to the soul in the hour of dissolution. Through faith in the Son of God, whose blood was shed for the remission of sin, you will overcome the world, and overcome the fear of Death, Mark the perfect man, and behold the upright, for the end of that man is peace, Thou wilt keep him in perfect peace whose mind is stayed on thee, because he trusteth in thee. I am now ready to be offered, and the time of my departure is at hand; I have fought the good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me at that day; and not to me only, but to all them who love his appearing?



Rer. Sir,

To the Editor. The following Meditation was written by that pious and exemplary man,

the Rer. Moses Brown, Vicar of Olney, Bucks. Mr. B. was a man of true piety, and most amiable disposition; and was the honoured instru- . ment of much good during his ministry at Olney. Numbers of the parishioners were brought to the knowledge of truth; and several have borne testimony, with their dying breatli, to the great benefit they have derived from his ministry. Mr. B. was under the pressure of pecuniary difficulties, having a family of 13 children, and a very small revenue; he therefore accepted the Chaplaincy of Morden College, Blackheath, while Vicar of Olney; and the late venerable John Newton was presented to the Curacy by the pious Earl of Dartmouth (the Nobleman to whom Mr. N.addressed the first 26 Letters in his Cardiphonia) who had formerly appointed Mr. Brown Vicar. Mt. B. was author of two poetical pieces, entitled • An Essay on the Universe,' and Sunday Thoughts;' and also a translation of Professor Zimmerman's · Excellency of the Knowledge of Jesus Christ.' – Prom the consideration that the following Meditation may be made useful to some amongst the many readers of your valuable Miscellany, I anı induced to solicit its

insertion therein. I remain, Rev. Sir, yours, &c. Dublin.

ADOLESCENS. How fragrant is the air of these delicious fields! How: sweet the surrounding prospects! furnished out for my entertajnment by the hand of the God of nature ! Has he put so much refreshment into every perfumed breeze? crowded such a variety of different pleasing colours, shapes, and essences, into so many little flowers? given to such diversity of fruits and foods their contrary, yet grateful flavours ? attorded such innumerable multiform prospects to engage the eye, one single sense? such an interchange of melodies to entertain the


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ear, and contrived, by no less than five different mediums of senses, to give gratification to the mere animal faculties, which are by far the most ignoble part of me, that I might behold him in this glass of nature, this mirror of wonders?

Hail, sweet fielda! Here let me meditate!
Here let me sit: 'alluring is the scene
Where the gay bank spreads soft its native couch
Of velvet verdures, and embroidering flowers.

How vast a landscape, kenn'd from far,
Breaks on my 'wilder'd eye, in roving lost!
From field, farm, village, park, dale, stream, and grore!
Gay primrose lawns, array'd in vernal gold,
Or daisy, - interlaid of chequer'd hues :
With herds and flocks, wide-feeding round at will:
And woods put-brown; where, ever and anon
Some opening glade I meet, with ranging troops
of timorous deer, viewed here and there between;
And here and there a branch of some fair sticam
Silv'riog the vale.
Its murmurs rolling to a neighb’ring wood;
Beneath whose quiv'ring shade the sunny beams
Dance on the chequer'd stream, with shifting lights
And in its mirror shew the finny tribes,

That o'er the shining pebbles make their chace. If I lift my eyes upwards, how shall I conceive of his awfol infinity, who can place a world, ten thousand times the magnitude of ours, at so remote a distance, as to appear but as a lucid point, a little twinkling star! If I bend them downwards, what instances are everywhere of anazing power, that could produce an appearance of order and beauty out of so mean and irregular a collection of dust and atoms! Hast thou provided such stately furniture for these lowest apart. ments of thy universal paluce, and for thy meanest attendant ? O what theu are the grandeurs that adorn thy presence-cham ber! What those magnificent mansions, where thou displayest the rays of thy beatific glory, in the higher and better worlds!

Has created goodness all these beauties? A little earthly spot on which I tread and gaze (einbellished with his least adumbrations) so fair a form, - such lovely charms? O then, how much more infinitely lovely is He, who has given these things all their loveliness! who puts into them whatever sweetness they contain, or can convey! These are but copies, ah! faint copies all! of the goodness of their fair Original ! Where is the perfect uncreated Good? Where the enamouring essence of Loveliness itself? Where is the Original Beauty? I can discern Him in every thing around me: discover in every smallest part of formed matter, some vestigia of the Deity. The Former of these accomplished works was also my former. Where art thou, my all-apparent, yet unperceited Maker? How shall I hold converse with Thee Liow approach Thee? Am I no better able to conceive of Thce than these

trees, those brutes, this clod that bears me? Am I not related to Thee by mind and spirit'? ordained a priest of this thy mute creation. Nay, am I not thine by nearer relation and union? The brother and associate, the lover and friend of thy dear incarnate Son! A member of his body; one with Him, and thereby one with Thee! adopted in thy eteryal purpose, regenerated by thy Spirit, and purchased to thyself by his blood! Math he said I go to my Father and to your Father?" And shall I not then call thee my Father? And may I not converse with thee as á Father Present everywhere, present always, present now, while thus ! am surrounded with imagined solitude and secrecy, and meditating with delight, upon thy beauteous works!

But, O! what new beauties and pleasures does it put into every scene, when I consider this world I am now yiewing is the kingdom of my Father! Mean as I am in my obscure condition here, censured, overlooked, or despişed, I am yet a royal child, and the inheritor of a' glorious, a sure, though invisible crown! Let the great vain men of this earth take their vanish ing portion; divide this contested spot into little, momentary, uncertain possessions, which they falsely call their own; de lude themselves with a conceited happiness, and adore their sensual idol, - a little, little, little while, and the God I live to, and converse with heré, my Father and my God, will trans late me to a state of far higher honours. It is his guod pleasure to give me a kingdom incorruptible, undehled, and which fadeth not away, (characters opposite to this changing, polluted, and perishing scene) reserved in heaven, for me. Here he is training me up by his Spirit, in the princely life and temper, meeting me in the academic retirements of groves and shades, till I am ripened for the opening glories of my coronation-day.

O happy retirement! - O heavenly solitude !--that always affords me the presence of my Father and God! where I may at all times find thee, speak to thee, and receive the delightful intercourses of thy converse and love! Happy poverty ! where thou, never-failing Fountain of fulness and riches art my inexhaustible portion! Happy, banishment! that can at no small distance ever separate me from thee! Happy prison ! where thy society cannot, for one moment, be excluded! Happy bed of sickness! where thou art continually by to sheer and support me! Happy hour of death! when my spirit is expired, but only into thy ever-circling and paternal arms! Happy condition! extending itself to all places, all circumstances, and through all duration! Happy creature! both here and for ever possessed of the inseparable, intimate presence and favour of

A"Gov, – A Friend, - A FATHER.

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