"Yes; I can do all this; but it will do no good. My withdrawing from the tavern, and going to the place of worship will make no difference in my case. If God is pleased to send his holy spirit into my heart, and to renew it by his immediate power, I shall then be renewed. If not, I must remain as I am, and take my destiny. Nothing that I can do, will make my case better or worse-more or less hopeful. I hope God will do something for When he does it, then it will be done."

me.

But, my friend, you certainly deceive yourself. You say, you would give all you have in the world that you was a good man. But you won't give your bottle. They who are sensual, have not the spirit. And if you will not renounce sensuality, how will you have the spirit. If ever you become a good man, you will become a temperate man. If you desire to be a good man, be a temperate man now. This you can be. If you would give all you have, that you were a good man, you will give so much labor as to go to God's house and seek him there. If ever you become a good man, you will do this. Why will you not do it now? It is manifest, you do not wish to be a good man. You will not relinquish so small a thing as your bottle-nor take so small a walk as from your house to the meeting-house; though you know that so long as you retain the former, and neglect the latter, you cannot be the man, whom, you say, you wish to be. You are like those of whom God complains, that they will not frame their doings to turn to him. And how will he pardon you for this?

By this time we came to the place where it was convenient for him to leave me, and the conversation ended. I do not know that it had any effect. He seemed to be sensible that he was a sinner; and to think that it was no fault of his, if he continued such; because he was dependent on the grace of God, and his eternal destiny was fixed by God's sovereignty, and fixed unconditionally. In his last sickness, which was not many years after,

he was, to appearance, in a serious and thoughtful state of mindwas desirous of prayers from others. And he said, he employed himself in prayer all his time. He condemned his past manner of life, and seemed to have some reliance on divine mercy.

This person had lived in different parts of the country. Where he imbibed his fatalistical sentiments, I never knew. But his talk impressed on my mind the danger of such sentiments, and the duty of ministers to guard their people against them. The great doctrines of grace, such as renovation by the spirit of God, and justification by the righteousness of Christ, ought to be held up to view. But the gospel states them, and ministers ought to treat them in such a manner, as to encourage sinners in the use of the means of grace; not so as to embolden them in the neglect of these means. I have supposed, there is an analogy between the scheme of providence and the scheme of grace. In both we are dependent on God; and in both there are means to be used by us. And as by the common influence of providence weak man can do some things in order to the support of his body; so by that common influence of grace, which accompanies the gospel, fallen man can do some things in order to the conversion and salvation of his soul. And though there is no natural, or promised connection between the volitions or doings of a sinner, while he is a sinner, and the renovation of his corrupt nature; yet there may be a hopeful connection; because it is in the use of means, that this gracious change more commonly takes place. The apostle says, "God of his own will begets us by the word of truth. Therefore let every man be swift to hear."

There is no certain connection between any man's labor and his success in his worldly calling. If he has success, this comes from God. It is a gift of his goodness; and his goodness is sovereign. It is not guided by human merit, but by his own perfect wisdom. Still we may act on the general principle, that the dili

gent hand maketh rich. Prudent men pursue their worldly calling with as much industry, and as much cheerfulness, as if the connection between the means in use and the object in view, were ever so certain. Men love the world, and in regard to their worldly interest they generally reason properly and act prudently. They naturally have not a love to religion; and would excuse themselves from its obligations; hence in their reasonings on this subject they run into the grossest absurdities. "The children of this world are in their generation wiser than the children of light.”

In June, 1803, a youth, in his fifteenth year, by a sudden casualty suffered an internal injury under which he languished in extreme distress for a number of days, and then expired. He was a youth of a serious mind and amiable manners. In his illness he exhibited a pattern of patience and resignation, and expressed a calm hope of a blessed immortality.

On the Lord's day next preceding his death, a number of young people, returning from public worship, called at the house to see him. He received them with attention, and addressed them in the following manner :—

"You see, my friends, the situation that I am in. A few days ago, I was in health like you. By a sudden accident I am confined to my bed, and probably shall soon be laid in my grave. None of you know, how soon you may be in a condition like mine. You see in me the necessity of being early prepared for death. I advise you to think of the uncertainty of life, and to prepare for death immediately. Delay not such a work any longer; no, not for a single hour. I particularly advise you to reverence the sabbath, and the house of God. There are some young people, who are too vain in their talk on the sabbath, and too light and inattentive in their appearance in the time of worship. Avoid these evils. They will cause you to mourn at the last, when your flesh and your body are consumed, and to say, how have we hated in

struction and our hearts despised reproof. Never use profane language. This is a sin, which young people too often practise. I have sometimes heard it with grief. Remember, that for every sinful word you speak, you must give an account. Obey and honour your parents, and treat all elderly people with respect. Ask counsel and instruction from them, that you may grow in wisdom and in favour with God and men. Read the scriptures, that you may learn the way of salvation, and turn your hearts and your feet into that way. You are dependent on God's grace. But you must seek it, if you hope to obtain it. Seek unto God betimes. Seek him while he may be found. I cannot say much. But I beg you to remember the little that I can say. I see you now in tears, and you think, you will follow my advice. But I fear, you will soon forget it. You will not always feel as you do now, while you are looking on my dying body, and hearing my feeble voice. But that you may bring my advice to mind, go sometimes to the place where my body will soon be laid. Perhaps a sight of the clods which cover it, will remind you of my advice, and awaken your resolution to follow it. You know not how soon you may be laid near me. You think religion is important to me, because I am soon to die. It is as important to you, as it is to me ; for you are as mortal as I am, though perhaps you are not to die quite as Whenever you die, you will need its comforts, as much as

soon.

I do now. I beg you to secure these comforts in season. And this is the season."

This was the substance of the young man's advice to his fellow youths, as related to me by his father, the next day, when I visited the family.

The father is a respectable man, and has ever appeared friendly to religion; but, on professed scruples, had delayed to attend the communion. I thought I might profit by the present occasion in renewing former advice. I spake to him in the following manner.

"I am exceedingly pleased with your son's counsel to the young, and there is one part of it which strikes me with peculiar force. He advised them, now and then, to visit his grave, that they might better remember, and more deeply feel, his dying exhortation. This is so similar to the dying command of Christ, that I cannot forbear to remark to you the similitude.

"The Saviour, when he was on earth, spent the greater part of his ministry in giving good instructions to those who would hear him. When the time of his death drew near, his instructions were more frequent and affectionate; and he urged them by the solemn circumstances of his approaching death. He well knew that good counsels were easily forgotten; he therefore recommended the frequent remembrance of his death, as a mean to impress his words more deeply and more indelibly on the heart. The place of his burial could not be visited by his disciples in all ages, and in all parts of the world; and if it could, yet his body would not be there, for it was soon to rise. He therefore instituted a particular ordinance, as a representation and memorial of his death; and commanded, that this should be frequently observed in remembrance of him, to shew forth his death, till his second coming. The end for which he appointed this ordinance was, that we might remember him, and the words which he spakeremember his death and the benefits which it procured.

"Now, sir, you certainly think that your son gave his companions good advice, when he recommended their visiting his tomb, that they might revive a remembrance of his instructions; and you wish they would comply with it. And ought not we much rather to regard the dying command of the Saviour, who has required you and me and all to come to the place, where he is set forth as crucified for us; and there to awaken the recollection of his instructions and our resolution to obey them? Their