sure, will excuse the prolixity and pardon the minuteness of circumstantial relation. Let us not too deeply mourn her loss, but let us resign ourselves and all we have to the just and wise disposal of our heavenly Father. I can truly say "it is good for me to be af flicted."

We have committed her remains to the mansion of the dead; but it was her spirit that animated the clay, and made her dear to us. That, we trust, is translated to the realms of blessedness where it will remain forever, in the full enjoyment of infinite beatitude. Let us then willingly leave her body in the grave, till her spirit, free from all pollution, shall reanimate it, raised in the likeness of her glorious Lord and Saviour.

MR. EDITOR,

May the Redeemer be my friend,
On him I know I may depend.

On this I trust, on this I stay,
This is the new and living way.
Great plan-contriv'd in heaven above,
The author claims my highest love.

No other way has yet been found,
In heaven above, or on the ground,
This is enough, I want no more;
This way I ever will adore.
I long to see that glorious day,
When sin and grief are done away;
Where all is peace, and all is love,
In the bright realms of bliss above.

Reflections October 25th, 1810. My glass most sure is almost run; My age is now near ninety-one, A few more sands, this body dies, To sleep in dust till call'd to rise. To meet the Lord in open air, The following reflections of an aged Come all ye, of the Father bless'd, Where he his judgment will declare. believer are submitted to your consideration. If they are thought worthy a place Come go with me and take your rest. in your magazine, the publication of them A kingdom is prepar'd for you, will be gratifying to his numerous friends Where jos forever will be new. and acquaintance. The author is Silas But O the wicked! here they lie, Phelps, a native of Lebanon, Connecticut. To hear their sentence from the sky. He made a profession of religion when he was about twenty-one years of age-Depart ye cursed, down to hell, was an early emigrant in this part of the Where vilest devils always dwell; country and died at Brutus, county of Not for an hour, not for a day, Cayuga, 1st April, 1814, in the 95th year But here forever you must stay. of his age. The reflections were written A thousand thoughts crowd in my breast in extreme old age, and in the near view of death, and were designed to give his May I in heaven be at rest. To be forever with my Lord, surviving friends a description of his ex-Ten thousand wonders to record. ercises of mind, and of the evidence he possessed, of being prepared for the joys

of heaven.

Reflections February 7th, 1809.
Many rolling years have passed away
Since I first saw the light of day
Wonder of wonders, I am here!
Eternity must sure be near.

Supported by a power divine,
This day my age is eighty-nine :
Time slides away with rapid speed,
Life's but a span-it's short indeed.
With feeble steps I wander round.
Few of my years are to be found.
My pious friends have gone to rest,
May I with them be ever bless'd.
A few more steps I take my flight
To endless day or endless night;

Reflections November 29th, 1815.
My age is almost ninety-four,
My great Preserver I adore;
O guide my feet in wisdom's way
Nor suffer me to go astray.

The time draws near that I must go,
And leave the world and all below,
"This soul of mine to God must fly
"As in a moment when I die."

Farewell to all that yet may live,
Adieu to all this world can give,
Farewell to all my friends most kind,
Their love to me affects my mind.

My life, to me dearest of all,
I freely yield when God shall call,
My life and all I freely yield,
For glories yet to be revealed.

The place was called Beersheba, because they sware both of them. Thus they made a covenant at Beersheba. By this it is evident that both Abraham and Abimelech considered this covenant transaction to have all the solemnity and obligatory nature of an oath.

Covenanting is an ancient custom. Now therefore, swear unto me here, by Frequent mention is made of it, in the God. Abraham said I will swear. scriptures, on various occasions. And both of them made a covenant. covenant is a league, or agreement between two persons, or two parties, by which they bind themselves to each other, as by an oath, in the presence of God, to perform the stipulated articles of the covenant. The Lord is directly, or implicitly called to witness the solemn transaction, and take vengeance on the party who wilfully Another instance to our purpose, is, breaks covenant; and will not fulfil the covenant Joshua, and the Printhe condition by which each party is ces of the congregation, made with mutually holden according to the a- the Gibeonites, It is thus stated greement stipulated. Covenanting,|| Joshua ix. And Joshua made a peace is, therefore, of the nature of swearing,||with them, and made a league with or taking an oath ; and is equally bind-them, and the princes of the congregaing on the parties. tion swear unto them. After it was

In the following observations an at- discovered that the Gibeonites had tempt will be made to explain the na-imposed on Joshua, and the Princes, ture of covenanting, and the high and and the treaty was obtained by fraud, sacred obligations, those take on them- the congregation murmured against selves, who enter into covenant, either || the Princes, and, as it appears, wished in the common concerns of life, but especially religious covenanting, when we unite with the Church of Christ.

to destroy them. But the Princes said unto all the congregation, we have sworn unto them by the Lord God of Israel: and therefore we may not touch them. They had made a league or covenant with them, which is called swearing by the Lord God of Israel.

When persons, or parties make a league, or covenant they are under the same high and solemn obligations to perform the articles stipulated in the covenant, as if they had taken an oath to perform them. In this man- The covenant made between Daner the scriptures represent covenant- vid and Jonathan, is, also, in point. ing. The words oath, covenant, It is written, They both made a covesware are, in the word of God, used, nent before the Lord. 1 Sam. xxiii. interchangeably, when speaking of 18. When reference is had to this persons covenanting with each other. covenant between David and Jonathan

The first instance which I shall (2 Sam. xxi. 7.) It is observed, The mention is the covenant between Arking spared Mephibosheth, the son of bimelech king of Gerar, and Abraham. Jonathan the son of Saul; because of the VOL. 2. W

Lard's oath that was between them, be- The foregoing observations will be

tween David and Jonathan the son of Saul. What in one passage is called a covenant before the Lord, is in the other, called the Lord's oath.

applied particularly to professors of religion. When you made a public profession of religion, the transaction was solemn, interesting and important, The historian in his narrative of the beyond any thing you ever did begreat reformation in the kingdom of fore; and whether you consider it or Judah, in the reign of Asa, expres- not, the obligation to perform what you ses himself in these strong terms, promised, lies on you every moment. They entered into a covenant to seek Nor can you elude, or get free from the Lord God of their fathers, with all the obligation, which you took on their hearts, and with all their soul. yourselves by your own voluntary act, And they sware unto the Lord with a if, perhaps, you repent of what you loud voice. have done and wish you had never When the people covenanted to-done it. You have opened your mouth gether, to walk in God's law; to do unto the Lord, and you cannot go back. his commandments, his statutes, and Thus it is again written, When thou judgments, (Neh. x.) stronger expres-shalt vow a vow unto the Lord thy God sions cannot be used; it is said they thou shalt not be slack to pay it; for entered into a curse, and into an oath. the Lord thy God will surely require It is called a sure covenant. It was it of thee; and it shall be sin unto thee. signed and sealed by the Princes, Le- That which is gone out of thy lips thou vites and priests. shalt keep and perform, even a free-will offering, according as thou hast vowed unto the Lord thy God, which thou hast

The sacred historian, in the bistory of Abraham's life, frequently mentions a covenant God made with A-promised with thy mouth. braham, assuring him that he and his When you united with the church, seed should enjoy great temporal and by making a public profession of respiritual blessings. This covenant is ligion, God was the principal party in called God's OATH. To Isaac he the covenant; the promises you made says, I will perform the OATH which were to Him; to Him you sware alleI sware unto Abraham thy father.giance as subjects swear allegiance to Moses at a certain time addres- an earthly ruler. God is now your king, sing the tribes of the Lord, mentions by voluntary choice, and you have this covenant, and calls it God's worn to be his loving, faithful and OATH which he sware to their fathers. || obedient subjects forever: That you The Psalmist expresses himself will use your best endeavors to supin this manner. He hath remem- port his cause, and kingdom :—that bered his covenant forever. Which you will be an enemy to his enecovenant he made with Abraham, and mies, and an adversary to his adversahis oath unto Isaac, and confirmed the ries. same unto Jacob for a law, and to In covenanting, you give yourselves Israel for an everlasting covenant. Jer-away as David did, Lord, I am thine. emiah calls it the oath which God You present your bodies a living sacsware unto our fathers. Zacharias rifice, to the Lord, and if your heart be (Luke i. 73.) uses the same expression. sincere you adopt this resolution, The foregoing observations, without | All that the Lord hath said we will do, adducing any more, are sufficient to and be obedient. God, angels, and show that covenanting is an action of men, are witnesses to your solemn enthe same import, as swearing, or ta-gagements. The oath which you have king an OATH. Hence is seen the sworn is recorded in heaven, and high and solemn obligations, lying on will be brought to public view on persons; or parties who covenant with that day when God will judge the se each other, to perform stipulated en- crets of men by Jesus Christ. gagements.

Now, professors of religion, of eve- To day the regiment is to be rery sect and denomination of Christ-viewed. In the morning you do, or ians, consider on what high and sol-you ought, by humble prayer to comemn ground you stand! You have mit yourselves to the care, and keepvowed a vow unto the Lord your God, ing of God, through the day. You and you shall not be slack to pay it;pray as the head of the church hath for the Lord your God will surely re-taught you. Lead us not into temptquire it of you. Look back on youration, but deliver us from evil. Or as daily conduct, and conversation, and David prayed. Preserve me, O God, enquire, what have I done? Have you || for in thee do I put my trust. Let innot done that which dishonors God, tegrity and uprightness preserve me wounds the cause of Christ, defiles-Preserve my soul, for I am holy: O your own souls, gives the enemies of thou my God save thy servant that religion occasion to blaspheme that || trusteth in thee. After your morning holy name by which ye are called, devotion, you dress and go to the and you throw yourselves out of cov-place of parade, merely as spectators. enant. Yes! throw yourselves out of There, and in public houses you spend covenant for every sin, as sin throws the day. Now, it is asked, what do you out of covenant, and exposes you you see? what do you hear? and what to everlasting destruction and woe : do you do? You prayed in the morn and this would certainly be your dooming that you might not be led into were it not for the covenant of grace. temptation; but immediately put But if you sin because you think you are safe in that covenant, it is evident that you have no interest in it-no title to its blessings. The following are some of the directions agreeably to which you have solemnly promised you will conduct. Quench not the Spirit. Pray without ceasing. Abstain from all appearance of evil. Abhor that which is evil: cleave to that which is good. Not slothful in busi-another, and, from one public house ness, fervent in spirit, serving the Lord. Recompence no man evil for evil. Be ye all of one mind. Live in peace. Be of the same mind in the Lord. Let this mind be in you, which was also in You are professors of religion, but Christ Jesus. That ye be like minded, passing frour one merry circle to an having the same love, being of one ac-other, and from one gay scene to anord, of one mind. Professors of other, do you act religion? do you Christianity! look at these, and simi-do that which promotes the cause of lar directions in God's word; then Christ? does your conduct subserve look at your daily conduct, and then the prosperity of the Church? You reflect on the solemn promises you dare not answer these questions in have made. I will here leave you to the affirmative! your own reflections.

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yourselves in the way of temptation. You prayed that you might be kept from evil, but with free and delibe rate bent of inclination, you go to a place where evil abounds; and where there is danger, great danger indeed, that you will be snared and taken.

As you go from one company to another, from one scene of amusement to another, from one vanity to

to another, what are your meditations, your views, and the exercises of your hearts? God sees, he knows what they are.

The day is closed, the company is *dispersed, and you return home at The following observations, which evening. Now, how can you lift up are designed to expose an ancient, your heart to God in prayer? Your but unjustifiable custom, will probably conscience tells you, you have acted be treated with contempt by Christian inconsistently with your morning professors, who are too fond of fash-prayer; for you have spent the day ionable amusements and vain diver-in vanity, and vice. If you are un`sions.

The Church, says the Apostle, is

der the influence of Gospel sentiments, unite with the subjects of his kingdom, the evening will be spent in bitter re-for the purpose of supporting his cause morse, in humble repentance. You in the world. This lays you under obwill by faith look to the blood of ligations to many duties; such as to your offended Redeemer to cleanse love the brethren, pray for them, you from the moral pollution you con- and give them christian reproof when tracted by spending a day in such necessary, and the like. company, and in a way so contrary to the holy religion which you profess.built on the Prophets and Apostles, You will find it difficult, and, days probably will pass, before the bad impressions made on your mind by what you saw and heard, are obliterated. On such days Satan gets an advantage against you. More is done in one such day to debauch and sink your mind, than many sabbaths and sermons will do to raise and give it a proper tone in things of religion.

Jesus Christ being the chief corner stone. If the church, with which a person unites, admits into their confession of faith, the essential doctrines of the gospel, this is a church of Christ; because it holds the head. Therefore to separate from such a church,' bý withdrawing from its communion, is a crime of no small magnitude. It is implicitly excommunicating that Church, from which the person withdraws, and every other church with which that church is in fellowship. The person, who by his own act separates from a church of Christ, violates promises made in the most solemn man

Some Professors are 80 exceeding fond of fashionable amusements, that they take their children and grand children with them. What do the children witness? They witness what they never ought to see, or hear. They witness that levity, and profanityner, which he had called God to witwhich they never ought to learn. They witness what has a tendency to reconcile their minds to folly and wickedness; to learn bad language, and to abate their fear of sinning. They learn no good, but a great deal that is bad.

If any Professors of Religion think it strange the writer urges these things on them with so much plainness and earnestness, he wishes them to reflect seriously on what the Apostle says, Let every one that nameth the name of Christ, depart from iniquity. Again he says, Let your speech be always with grace seasoned with salt. Again it is written, Is he which has called you is holu, so be ye holy in all manner of conversation. Again, Only let your conversation be as it becometh the Gospel of Christ.

It has been observed, Christian Professors, when they make a profession of religion, and unite with the Church, God is the principal party in the covenant; to him the promises are made. It is now added, you also Covenant with the church of Christ and

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ness. Leaving the church, is, therefore religious perjury. You have opened your mouth unto the Lord, and you cannot go back, but by contracting great guilt.

But says the dissentient ; the Church is corrupt,-there are many immoralities in the church, and a great deal of conduct which I dislike, being as I believe contrary to the gospel.

If this be true, it is deeply to be lamented. But your duty is to remain in your place, and use your best endeavors to effect a reformation: not forsake the church, when there is so much need, and so much room for your pious and constant and zealous exertions. By leaving the communion of the church, you are, it is probable, guilty of more wickedness than you can prove against any of the brethren. Admit there are great corruptions in the church, but by leaving it you are an open covenat breaker; and surely, that is a crime of no small magnitude.

Those who leave the church with