infinite; but the poorness of our conceptions is such that it cannot forbear setting bounds to every thing it contemplates, until our reason comes again to our succour, and throws down all those little prejudices which rise in us unawares, and are natural to the mind of man.

"We shall therefore utterly extinguish this melancholy thought of our being overlooked by our Maker in the multiplicity of his works and the infinity of those objects among which he seems to be incessantly employed, if we consider in the first place that he is omnipresent, and in the second that he is mniscient.

"If we consider him in his omnipresence, his being passes through, actuates and supports the whole frame of nature. His creation, and every part of it, is full of him. There is nothing he has made that is either so distant, so little, or so inconsiderable, which he does not essentially inhabit. His substance is within the substance of every being, whether material, or immaterial, and as intimately present to it as that being is to itself. It would be an imperfection in him were he able to remove out of one place into another, or to withdraw himself from any thing he has created, or from any part of that space which is diffused and spread abroad to infinity. In short, to speak of him in the language of the old philosopher, he is a being whose centre is every where, and his circumference no where.

"In the second place, he is omniscient as well as omnipresent. His omniscience indeed necessarily and naturally flows from his omnipresence: he cannot but be conscious of every motion that arises in the whole material world, which he thus essentially pervades; and of every thought that is stirring in the intellectual world, to every part of which he is thus intimate by united. Several moralists have considered the creation as the Temple of God, which he has built with his own hands, and which is filled with his presence. Others have considered infinite space as

the receptacle, or rather the habitation of the Almighty. But the noblest and most exalted way of considering this infinite space, is that of Sir Isaac Newton, who calls it the Sensorium of the Godhead.

Brutes and men have their sensoriala, or

little sensoriums, by which they apprehend the presence, and perceive the actions of a few objects that lie contiguous to them. Their knowledge and observation turn within a very narrow circle. But as God Almighty cannot but perceive and know every thing in which he resides, infinite space gives room to infinite knowledge, and is as it were an organ to omniscience. "Were the soul separate from the body, and with one glance of thought should start beyond the bounds of the creation; should it for millions of years continue its

Be

progress through infinite space with the same activity, it would still find itself within the embrace of its Creator, and encompassed round with the immensity of the Godhead. While we are in the body, he is not less present with us, because he is concealed from us. 'O that I knew where I might find him" says Job. hold 1 go forward, but he is not there; and backward, but I cannot perceive him : on the left hand where he does work, but I cannot behold him he hideth himself on the right hand that I cannot see him.' In short, reason as well as revelation assures us, that he cannot be absent from us, notwithstanding he is undiscovered by

us.

"In this consideration of God Almighty's omnipresence and omniscience, every uncomfortable thought vanishes. He cannot but regard every thing that has being, especially such of his creatures who fear they are not regarded by him. He is privy to all their thoughts, and to that anxiety of heart in particular which is apt to trouble them on this occasion: for as it is impossible he should overlook any of his creatures; so we may be confident that he regards with an eye of mercy those who endeavour to recommend themselves to his notice, and in an unfeigned humility of heart think themselves unworthy that he should be mindful of them." Addison's Prose Works, vol. iv. P. 76.

MEDITATION ON DEATH. (From the Pious Country Parishioner.j DEATH! the very thought strikes me with horror and amazement; but, alas! the first temporal death is nothing, if compared with the second eternal one, which must be the sad state of all who die in their sins.

Did death, which is the end of all things here, put a period to our beings, it would be so far from being dreadful to the impenitent, that they would rejoice at it, as being that which would rescue them from what they dreadfully fear, the suffering eternal punishment for their grievous sins and provocations in this life; but this is the tormenting thought, that Death presently brings us into a state, which will never, never have an end: Oh! how terrible must this be to a person unprepared for this surprising change! Why then do I strive to add house to house, and field to field, as if I were to dwell here for ever? No, no, death

will soon close my eyes, and deprive me of every earthly satisfaction. Have you never seen a neighbour die? Do you not remember how sad and mournful was the scene? In a little time, his case will be your own; and you are not sure, but it may be in a year, a month, nay this very hour. Remember the thoughts you had upon a sick bed. What resolutions, what vows of better obedience did you then make! How earnestly did you pray that God would be pleased to grant you a longer continuance upon earth: How fully did you propose to correct your passions, and strive against the sins to which you were strongly in elined; and which therefore particularly endangered your salvation. O Death, how bitter is the remembrance of thee to an impenitent sinner! The bitter agonies of the guilty sinner's mind, give him more exquisite torments, than the severest pains of his disease; and he feels some tortures of hell even here on earth: But with the godly person it is not so. Death may, at first, look frightful, it being a violent separation of soul and body; but the good man having lived piously in expectation of death, has a delightful prospect beyond the grave, even of immortal life and glory; he looks back with pleasure on the dangers he has happily, escaped, and finds himself on a sudden surrounded with new and unknown pleasures and delights. On this moment, for aught I know, depends a happy eternity: O then may I so number my days as to apply my heart unto wisdom! My house, my farm, my business, have hitherto took my mind from providing for death. But all these possessions must be left: then shall I wring my hands and say, O that I could live my life over again; then would I count godliness the greatest gain, and love God's commandments more than gold, yea, than much fine gold. I resolve, therefore, God being my helper, frequently to meditate on death, and to act now, as I shall wish I had acted, when I come to die. Then shall I be always prepared; and when I cease to live with men, I shall dwell with God, and converse with saints and angels in the kingdom of Heaven.

off

MEDITATION on Judgment.

(From the sume.)

AFTER We have passed through the gates of death, we shall be carried away to the regions of departed spirits, there to be reserved unto the judg ment of the great day. Nor is this all, to dwell for a time in a state of separation; another day will quickly come; a day of public accounts, and restitution of all things; when the archangel shall sound his trumpet, and proclaim aloud this universal summons, "Arise, ye dead, and come to judgment; arise, and appear before the throne of God." Then shall every soul enter again into its proper body; and be judged for the things done in the body, whether they be good or bad. All people, high and low, rich and poor, from the days of Adam, to the very end of the world, shall be gathered together from every corner of the earth; there all must stand before the judgment-seat of Christ, and wait for their doom! But oh! with how different expectations!

The just shall look up with joy, and clad in the garments of salvation, shall triumphantly sing, "Let us rejoice, for now our redemption draweth nigh; behold, Christ cometh in the clouds of heaven, and his reward is with him. Come, Lord Jesus, thou long desire of our hearts; come quickly, thou full delight of our souls; come and satisfy us with thy mercy, that we may rejoice before thee all the days of eternity." Look yonder, O ye righteous, where he comes, high in power and majesty, attended with thousands of his holy angels, who shall divide his sheep from the goats, and place them on his right hand. I behold, methinks, the righteous rising with joy and exultation in their faces, as knowing that the reward of all their pious labours draweth near. I hear, methinks, the decisive sentence of their eternal happiness pronounced, Come, ye blessed of my Father, possess the kingdom prepared for you from the beginning of the world. O the unutterable joys their souls shall feel, when these heavenly words shall sound in their ears! joys, which the

thoughts of man cannot conceive; joys, which the tongues of angels cannot express! The redeemed of the

Lord receive this sentence with transporting thanks and hallelujahs, and will be amazed at the greatness of their salvation, so far beyond all that they expected or deserved. Must not the grace of God be exceeding abundant towards them in rewarding their poor services with an exceeding and eternal weight of glory!

Blessed be the God and Father of our Lord Jesus Christ, for begetting us again to this lively hope, by the resurrection of Jesus Christ from the dead.

But now I turn my eyes and see, methinks, the ungodly rising last, shaking and trembling at their approaching doom. O with what dejected eyes, and trembling hearts, do they stand, expecting their Judge! What shall they do, when, wherever they look, they behold nothing but black despair? Above, the justly offended Judge ready to condemn them: below, hell gaping to devour them. In that day a book will be opened, and every one's accusation read, mens' consciences at the same time bearing witness, and accusing them in that fearful judgment! Miserable and lost souls! what shall they do, when the terrible voice of their Judge shall strike them suddenly down, with, Go, ye cursed, into everlasting fire, prepared for the devil and his angels! Once they had a day of grace, but they hardened their hearts, and would not hear the voice of God mercifully calling them to amendment of life. And now this is God's day, when he shall speak in terror, and punish ungodly men for their evil deeds. Then shall they suffer the vengeance of eternal fire, and live in torments which will be without intermission, without end! O my soul, who art now taught these dreadful truths, as things afar off, know, thou shalt then be present, and see them with thine eyes, and be thyself concerned. Think now, O careless sinner, what you would then give, if you had repented in time. Therefore, repent and be converted, that your sins may be blot

ted out. Watch and pray, that you may die in the peace of God, and live with him to all eternity.

The Prayer.

O blessed Saviour, thou most worthy Judge eternal, fit and prepare me for the last great day! Cause me so effectually to think on it at present, as that I may not dread its terrors hereafter; but be justified by thy sentence, and cleared when I am judged. O that my heart may pass that true judgment on its state and condition in this world, which thou, O blessed Redeemer, wilt pass on it in the other; and if I find iny conscience condemn me, grant I may escape that condemnation by a speedy repentance; and always live as if I heard that summons in my ears, Arise, ye dead, and come to judgment! Quicken me, O Lord, that I may daily prepare for this important time, expect it with hope, meet it with humble assurance, and at length, through the merits of Jesus Christ, my only Saviour and Advocate, I may rise from this world of misery, to a paradise of endless bliss; where I shall live for ever in God's presence, and where I shall praise my God to all eternity.

A MORNING SOLILOQUY.
By Mrs. Hannah More.
Soft slumbers now mine eyes forsake,
My powers are all renew'd:
May my freed spirit too awake'

With heavenly strength endued!
Thou silent murd'rer, Sloth, no more

My mind imprison'd keep; Nor let me waste another hour,

With thee, thou felon, Sleep! Think, O my soul, could dying men

One lavish'd hour retrieve, Though spent in tears, and pass'd in pain, What treasures would they give! But seas of pearl, and mines of gold, Were offer'd them in vain:

Their pearl of countless price is lost,

And where's the promised gain ?
Lord, when thy day of dread account

Oh let not this increase th' amount,
For squander'd hours shall come,
And swell the former sum.

* See Matt, xiil. 46:

FATAL TEXT.

THE lord-lieutenant of Ireland having presented Dr. Sheridan, who was a keen sportsman, and loved shooting better than praying, to a living in the country; the first Sunday he preached to his new parishioners happened to be the anniversary of the king's accession to the throne, and be undesignedly took these words for his text; Sufficient unto the day is the evil thereof. Though the sermon itself had nothing of politics in it, yet some people took occasion to represent him to his excellency as a disaffected person, and in. deed his excellency was so much offended at the impropriety of the choice he had made of a subject, that he gave him to understand, he had nothing farther to expect. This was soon whispered about, and when it was told to Dr. Swift, who indeed loved him, but could not spare his jest; Poor Sheridan, said he, is so true a marksman, that he has shot his preferment dead with a single text.

admitted the Rev. Jonathan M. Wain

right to the holy order of Priests.

Sunday, 17th,

at Hartford,

Monday, 18th, P. M. at WarehousePoint,

Tuesday, 19th, A. M. at Glastenbury, P. M. at Chatham,

102

Wednesday, 20th,
Thursday, 21st, and
Friday, 221, A. M. at Brooklyn,

at Marlborough, 19

P. M. at Norwich, and at Norwich,

23d, 24th, and

Monday, 25th, Tuesday, 26th, Wednesday, 27th, A. M.

at New-London, 49 at Pettipang, at East-Haddam, 49 P. M. at Middle-Haddam,

at Middletown, 39 at Durham,

Thursday, 28th,
Friday, 29th,
Saturday, 50th, A. M. at Woodbridge, 69
P. M. at Oxford,
at Derby,

Sunday, 31st, September.

Tuesday, 2d, A. M. at Humphreysville, and consecrated the church, P. M. at Woodbury,

Wednesday, 3d, A. M. at Roxbury, and consecrated the church.

Friday,

61

47

P. M. at Woodbury, 4th, P. M. at Greenwich,

61

11

Messrs. T. & J. SWORDS inform the Patrons of their "Pocket Almanack and Christian's Calendar," that it is their intention to have it published in time to reach the several parts of the Union before the commencement of the ensuing year. They, therefore, respectfully request the Secretaries of the Conventions of the Protestant Episcopal Church in the several states, to transmit to them, without delay, lists of the Clergy, and the names of other ecclesiastical officers in their respective states;-the Secretaries of the different Protestant Episcopal Societies to send the names of their respective officers and managers; and, in general, all who can contribute any thing connected with the design of the Almanack, to communicate the same immediately. It is their wish to make the Almanack a complete register of the Protestant Episcopal Church in the United States; and they hope that the important and interesting nature of such a work, will secure for it the aid and patronage of the members generally of that Church.

Printed and published by T. & J. Swords, No. 100 Pearl-street, New-York; where Subscriptions for this Work will be received at one dollar per annum, or 24 numbers.All Letters relative to this Journal must come free of Postage.

No. 19.]

LIFE of CLEMENT, Bishop of Rome.

(Abridged from Cox's Lives of the Primitive Fathers.) LITTLE more is known with certainty of the subject of this narrative, than that he was for several years bishop of Rome, and author of an epistle to the Corinthians, which is still extant.

Clement is supposed to have been a native of Rome, though the time of his birth is not ascertained. His father's name was Faustinus. Several particulars relative to his early life are given by Dr. Cave on very doubtful authority. But the following circumstances, connected with his conversion, appear worthy of notice. When he had arrived at man's estate, he was perplexed respecting the immortality of the soul and a future state; and endeavoured, without success, to obtain a satisfactory solution of his doubts at the schools of the philosophers. He then thought of consulting some Egyptian magicians, supposing, that if souls existed in a separate state, they would be able to recall one from the invisible world to satisfy his curiosity. Whilst he was in this state, he heard that the Son of God had lately appeared on earth, and delivered the most excellent and important doctrines to his disciples. The intelligence deeply interested him; and the apostle Barnabas being at that time in Rome, he applied to him for information, and learnt from that " son of consolation" the first elements of Christianity. He afterwards met with the apostle Peter, by whom he was farther instructed in the things of God; and at length was joined to the congregation of believers, by the sacred ordinance of baptism. For many years after this he appears to have been highly respected by the VOL. I.

[VOL. I.

great apostles, Peter and Paul, and frequently to have attended each of them on their journeys among the heathen.

In the year 62, Saint Paul, in his epistle to the Philippians, having spoken of Clement as his fellow labourer, observes, that his "name is in the book of life." How honourable is this testimony concerning him! And, at the same time, how consolatory is the reflection, that it is not more applicable to Clement than to every humble follower of our Lord Jesus Christ!

Hitherto the Christians, though almost always despised, and frequently insulted with impunity, had never been subjected to any legal persecution. But the time was now at hand when an imperial tyrant, after having long glutted himself with the blood of his Pagan subjects, was about to spread devastation in the Church of God.

Foremost in the rank of persecuting emperors, whom the Church will ever regard with horror, stands the cruel Nero, whose conduct to the Christians admits of no palliation, but was to the last degree unprincipled and inhuman. He commenced his ravages against the defenceless Church of Christ about the middle of November, 64. It appears from Tacitus that he brought no accusation against the Christians on the ground of their religion, but imputed to them the perpetration of a flagitious act, of which he himself was the author. This merciless tyrant, having for his mere amusement caused several houses to be set on fire, kindled a flame in his capital, by which a great part of it was destroyed. The conflagration of a city, with all its tumults of concomitant distress, it has been justly remarked, is one of the most dreadful spectacles in the world. How perverted then must have been

37