purged from the dross, and the process would prove a final one. In the midst of the most intense agony there was a calm and holy reposing on the bosom of his Saviour, that told to all that patience had had her perfect work. If pain and spasm wrung from him an involuntary indication of suffering, it was invariably followed by an acknowledgment of the hand that moved the rod. The emphasis with which at such moments he would say, 'My Father!' My Sanctifier !' I shall never forget. At other times he would exclaim, O take me home, take me home!' and then, with watchful jealousy lest he should encroach upon the supremacy of his Redeemer's will, he would add, But not my will, not my will, but thine, be done; when thy work is accomplished; at thine own appointed time;' with other expressions of the like nature."

In his intercourse with general society he affected not the high bearing which sometimes clings to men of age and reputation: the young as well as the mature sought the pleasure of his cheerful and instructive conversation; the afflicted were often soothed by his attentions and sympathy; and to all his countenance was the index of a kind and peaceful heart, the seat of the truest philanthropy, because under the influence of divine love.

His character as a Christian was remarkably uniform and consistent. He had high views of what the follower of Christ should be; his aim was to imitate and to follow his heavenly Master. In the regulation of his own daily conversation and conduct he was eminently successful. His kindness of heart did not render him insensible to sin in others; but in reproving a fault, he united delicacy with faithfulness in such a manner as seldom to fail in producing the desired effect, and in making an indelible impression.

His literary acquirements gave him great advantage as a Minister of the word of God; often furnishing him with happy illustrations of divine truth new to his hearers, and serving, with a faithful application, to fasten it permanently in their memories and hearts. The language of his public ministrations, though strictly extemporaneous, was always chaste and good; and if his sermons did not bear the traces of ingenuity which distinguish the pulpit eloquence of some eminent men, it is sufficient to remark that they had the excellence of a clear exposition of Scripture doctrine, and a judicious selection from those stores of knowledge which proved him to be a scribe well instructed in the Gospel of the kingdom, bringing from his treasures things new and old. The only sermon he ever prepared for the press is to be found in a volume of sermons by various Wesleyan Ministers, published at the Conference Office in 1833: it treats on his favourite subject, is written in an elegant style, and is fully worthy of the place it occupies amongst the admirable sermons of which the volume is composed.

But in no circumstances did his character shine with greater lustre than in affliction. For the last few years of his life he was a subject of many severe trials, personal and domestic. Every member of his

family recollects the tenderness of his sympathy, and the unwearied kindness of his attentions, when sickness was allowed to visit them. Many times in the day, on some occasions, with his dearest earthly friend, would he approach the throne of grace; on the reception of painful tidings he would seek his aid in God, and having committed the matter to his heavenly Father, he would unhesitatingly say, "Thy will be done." His resignation, and his unwavering confidence in God, had much influence even on his literary character: some of his most valued writings were composed while affectionately watching, through the silent night, the sick bed of his late afflicted wife. The same cheerful confidence predominated during his own afflictions: for many years he suffered from a periodical head-ache, which usually made it necessary for him to stand for nearly four-and-twenty hours in a leaning position against the wall, and occurred about every fortnight; but, under this suffering, and during his last painful and protracted illness, he never murmured, but was entirely resigned to the divine will. The heat of the furnace did not consume, but only refine and brighten, his excellencies. In him was seen a practical illustration of the reasonableness of "glorying in tribulation also." And in contemplating such instances of the sufficiency of divine grace in the extreme trials of human nature, we learn the moral effect of that doctrine of Christianity he so cordially embraced, “That the sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us." To conclude: ascribing all the honour to the abounding mercy and grace of God, we exhibit the Christian character of the subject of this memoir as an example worthy to be emulated, and coincide with the sentiment expressed by the writer of a review of one of the Doctor's valuable works, that "such men as Dr. Townley are ornaments to human nature."

DIVINITY.

THE DEATH AND RESURRECTION OF LAZARUS:

A SERMON :

BY THE REV. THOMAS ROGERS.

JOHN xi. 43, 44.

AND when he had thus spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with grave clothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.

IF Almighty God had not revealed himself to man, we could not have been ignorant of our own mortality: we must have known that, sooner or later, death will overtake us. The dissolution of our friends, and the various accidents to which we are perpetually exposed, are sufficient to convince us, that "we must needs die, and be as water spilled upon the ground." But without a revelation from God we should have remained in darkness as to a future state of being. The resurrection of

the body, the final judgment, the felicity of heaven, and the misery of hell, must to us have remained unknown.

It is true, the various objects which the material universe presents to our senses furnish innumerable evidences of the Creator's glory; evidences so striking, that the mind is led by them, almost irresistibly, "from nature up to nature's God." But while the sun, shining in his strength, the stars in their courses, the earth, the air, and the sea, all reflect the glory of the Deity, and bear the visible impress of his Almighty hand, they give us very inadequate ideas of the character and perfections of God. If from these things we infer the infinite wisdom and transcendant power of Him who made them, still we learn nothing of his purpose and designs concerning the human race. Is he pleased with us, or offended? Will he pardon or punish us? Shall we exist hereafter? And shall we so exist in a state of happiness or penal suffering? These are questions of the highest importance to every rational creature; but they are questions that can receive a satisfactory answer from no other authority than the revelation of God himself. The holy Scriptures are therefore just such a revelation as we need. While they record the primeval state of man, his apostasy, and consequent ruin; they exhibit also a remedial system, in which God appears as a God of redeeming mercy, who was "in Christ reconciling the world unto himself, not imputing their trespasses unto them." Here he excelleth in glory!

"Here the whole Deity is known:

Nor dares a creature guess

Which of the glories brightest shone,

The justice or the grace."

If we read the history of our Lord, with a sincere love of truth, we cannot fail to perceive that all he did and suffered tended to accomplish one mighty purpose, and issued in one grand result. His incarnation, his obedience to the law, his agony in the garden, and his death upon the cross, were all alike necessary to deliver us from the wrath to come, and to show forth the glory of God in the redemption of a ruined world. "He is set forth to be a propitiation, through faith in his blood." On this "faith" in the blood of Christ is suspended our eternal happiness. "He that believeth shall be saved; and he that believeth not shall be damned." The doctrines he delivered, the miracles he wrought, and the various blessings which he bestowed, were so many demonstrations of his divine mission. Yet, in spite of such abundant attestation, the Jews, in general, rejected him. There were some, however, who believed on him as their Saviour, and became his beloved disciples and friends. With them he held familiar intercourse; on them he poured forth all the kindness of his pure humanity; with them he sympathized in their afflictions; and he delivered them out of all their distresses. Of this we have a most affecting instance in the history before us. In considering this narrative let us notice,

I. The miracle itself, in connexion with the circumstances by which it was attended; and,

II. Show that this miracle illustrates the truth of all the leading doctrines of the Gospel.

I. In considering the miracle and its circumstances,

1. The first thing that claims our attention is the piety of these three disciples of Christ, Martha, Mary, and Lazarus; at whose house, it should seem, our Lord was frequently entertained. This little family resided at Bethany, a small town, distant about two miles from Jerusalem. It was situated at the foot of the Mount of Olives; and has its name from a Greek word signifying "dates of palm-trees; trees of this description growing there in considerable numbers. To this place the Son of man was probably accustomed to retire, from the neighbouring city, to confer the blessing of his precepts and exhortations on these pious and affectionate disciples. At what period, or in what manner, they became acquainted with the Saviour, we are not informed; but from the expression used in the third verse," he whom thou lovest," we may fairly infer that they had long been in the habit of frequent and delightful intercourse with him. Mary, the sister of Lazarus, is here designated as "that Mary which anointed the Lord with ointment." The " anointing" here spoken of, I apprehend, is that which occurred after the resurrection of Lazarus; and which is recorded in the following chapter. It is mentioned in this place, I conceive, for the purpose of distinguishing this Mary from another woman, who likewise anointed Christ upon a different occasion. Some commentators, however, have confounded these two anointings, notwithstanding the various circumstances which so clearly distinguish the one from the other. The unction recorded in the seventh chapter of Saint Luke's Gospel took place in the city of Nain, in the house of Simon the Pharisee, and was the act of a woman of ill character; and therefore Simon said, 66 This man, if he were a Prophet, would have known who and what manner of woman this is that toucheth him; for she is a sinner." But the anointing mentioned here occurred at Bethany, in the house of another Simon, and was performed by Mary the sister of Lazarus, a woman of superior piety, and good character. The entire strain and tenor of the history before us tends to prove the serious and genuine piety of this whole family. It was strongly evinced by their tender and ardent affection towards each other. The loss of Lazarus, their friend, their counsellor, their brother, was, to his sisters, an almost insupportable privation. They seem to have been persons whose good conduct conciliated the esteem even of enemies; and so deep and general was the sympathy excited on this mournful occasion, that " "many of the Jews came to Martha and Mary to comfort them concerning their brother."

2. In connexion with this miracle we may notice the special providence of God. Lazarus fell sick. In this there was nothing out of the ordinary course of things. What his friends regretted was, that his

sickness should have taken place during the absence of their Lord. They knew the Saviour's love for Lazarus; and believed that if he had been present, he would have rebuked the disease, and restored the sufferer to health. "" Lord, if thou hadst been here," (each of them said,) "my brother had not died!" It must have been an additional source of distress to them to find that, when they sent for their Lord and Master, he did not obey their summons, nor come at their urgent and affecting request. However unwilling to entertain hard thoughts of Christ, they must have found it difficult to account for his delay. "Has he lost his affection for Lazarus? Are we at once deprived of our brother, and of the sympathy of our Lord?" O no! If Jesus Christ deny a small favour, it is only that he may confer a greater. If he refuse your present supplication, it is that he may do for you" exceeding abundantly above all that you can ask or think." No doubt our Saviour would have gone immediately to the assistance of his friends, had it not been for the glory of God, and for their good, that Lazarus should die. Hence he said to his disciples, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby : that is, It is not unto final and irrevocable death, but only unto a death permitted for the purpose of displaying the glory of God in his miraculous resurrection. Two days afterwards Jesus said to them, "Our friend Lazarus sleepeth: " using the word in the same sense in which it is so often used in the Old Testament. To Moses and to Samuel it was said, "Thou shalt sleep with thy fathers." David says, "Lest I sleep the sleep of death;" and Daniel predicts that "many of them that sleep in the dust shall awake." But, perceiving that the disciples mistook his meaning, and thought that he spake of taking rest in sleep, our Lord at length said unto them plainly, "Lazarus is dead."

Here, then, we see a train of providential events. Lazarus is sick; Jesus is at a distance of two days' journey; when informed of his friend's illness, he delays to go to him; all which circumstances seem to conspire to distress the sisters of the dying Lazarus. But the event proves that they were all combined and arranged to promote some lasting good. Should not this teach us the necessity of patient submission to the dispensations of divine Providence? and to say in all things, "The will of the Lord be done?" God is infinitely wise and good in

all his ways.

"He nothing does, or suffers to be done,

But thou wouldst do thyself, couldst thou but see
The end of all events, as well as he."

He has wise reasons for every thing he does, or permits to be done; and that which may appear to us to come by accident is under the government and control of Him who orders "all things according to the counsel of his own will." All our interests are in his hands; and we shall soon prove, that those circumstances which seem to be indicative of the divine displeasure are among the noblest expressions of God's care and love.