the Ministry; and to perform them in a conscientious manner was his daily study, for which purpose he accounted no labours too great, no sacrifices too dear.-In the discharge of Pastoral Duties, he was constant and affectionate. He divided the town of Halifax into a suitable number of Districts; and on the Mondays, being too much fatigued by the labours of the Sabbath to attend to severe studies, it was his delight to visit the poor and the destitute of each District in course thus, in a very important particular, he imitated the example of Him, whose business it was to "go about doing good." "O," said a poor widow, who mentioned the deceased in the most respectful manner, “he was always ready to visit a cottage; and it has pleased God that he should die in one!"

In the domestic circle, MR. LLOYD's deportment was characterized by uniform kindness, and a suavity of disposition that endeared him to all who had the advantage of his private acquaintance. On this subject a Correspondent observes: "His behaviour in my house, and the houses of his friends, displayed the Christian and the Gentleman. No levity, or foolish talking, nothing morose, impatient, or unpleasant, was ever discoverable in him. By his meekness, gentleness, and seriousness, he strove to make all around him comfortable and happy."

MR. LLOYD'S mind being highly cultivated and active, when his ministerial engagements allowed the indulgence of a little literary leisure, he employed his "ready" pen on various subjects; and presented to the world several little works, intended chiefly for the benefit of the rising generation, for whose best interests he always manifested the most anxious concern.-His "Providence and Grace," "Mountain-Cottage," "Veteran Soldier," &c., may be read with pleasure, as instructive narratives, vindicating the ways of God to man, and exemplifying the advantages of early piety. In addition to these smaller works, it will be gratifying to his friends to know, that his last literary performance, a "Treatise on Religious Fasting," is now in the course of publication. On this subject, he has displayed considerable research; presenting numerous authorities from the Sacred Writings, the Fathers, &c., corroborative of his views, while he proves, in his usually concise and perspicuous method, the utility of the practice of one of the oldest religious observances on record.

MR. LLOYD was an ardent admirer of the beauties of nature; and possessed a fine taste for the best productions of poetry. His own poetical talent was not inconsiderable. How often has he delighted his friends with the results of his musings, in strains highly imaginative and interesting, intended as reminiscences of former endearing associations! But it was on subjects of a heavenly and spiritual nature, that his muse appeared most vigorous and lofty. On these * A similar plan he adopted while at Oxford, &c.

occasions, his soul seems to have been wrapt in holy

pirations;

and the things of heaven became the familiar objects of his contemplation. Several of his poetical pieces, presented to the public through the medium of the Magazine, &c., and a great number of others found among his MSS., possess real merit.*

On the amiable character, the talents, and the usefulness, of Mr. LLOYD, the writer could dwell with unceasing delight: but of necessity he brings his remarks to a conclusion, by observing, that, as a Husband and a Father, the tenderness, affection, and sensibility which he ever exhibited in those sacred relations, are best appreciated by those who are left a little longer in this vale of tears; and who are recommended to the prayers and sympathies of a people, among whom he laboured, generally, with that satisfaction to himself, which frequently excited his gratitude to God for his appointment to Halifax.

The servant of CHRIST is gone to his reward; but he has left an imperishable memorial behind him. May the mantle of his virtues fall upon his surviving friends, and brethren in the ministry, from whom he has been so mysteriously removed; and may he, though dead, still so speak to the Society which lately loved him as one of its Pastors, that every member may be stirred up to increased diligence in the way and work of the LORD! Thus shall their loss be sanctified; and Gon shall be glorified, no less when he takes away than when he gives.

Halifax, Sept. 26, 1823.

DIVINITY.

THE AWFUL STATE OF FINAL APOSTATES;
A SERMON:

BY THE REV. JONATHAN EDMONDSON.

HEBREWS vi. 4-6.

For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the HOLY GHOST, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance ; seeing they crucify to themselves the SON OF GOD afresh, and put him to an open shame.

FINAL Apostasy from CHRIST is more to be dreaded than death, which, in its most terrific forms, is only a separation of soul and body; but apostasy, or a separation from the SAVIOUR of the world

* The last poetical production of MR. LLOYD'S pen, written at the request of a Lady, for her Album, only two days before he left home on his fatal journey, we shall insert in the Poetical department of this Number. EDITOR,

and his holy cause, when continued till death, will "be punished with everlasting destruction from the presence of the LORD, and from the glory of his power." (2 Thess. i. 9.) The persons alluded to in our text had been professing Christians, and had enjoyed the inestimable gifts and graces of Christianity; but having fallen away, they had renounced their Lord and Master, and had become open and violent persecutors. But this cannot be affirmed of any one who remains in the Church of CHRIST, even allowing that he has fallen from grace; for while he professes the religion of JESUS, he does not lift up his hand against the LORD, or his anointed SoN. Nevertheless, when any person departs from the LORD JESUS CHRIST, either in heart or life, he takes the first step towards that dreadful state, which is set forth in this awful passage of holy writ; and those who desire to avoid the miserable end of an impenitent and hardened apostate, should carefully guard against the first approaches towards it, even in the careless wanderings of the mind.

In this Discourse we shall endeavour to prove three things: First, that the persons to whom the Apostle refers had been real Christians; Secondly, that they had wilfully fallen away; and, Thirdly, that it was impossible to renew them again unto repentance.

I. THE PERSONS TO WHOM THE APOSTLE REFERS HAD BEEN REAL CHRISTIANS.

If they had been nominal Christians only, as some imagine, they had nothing to fall from, except a name; and on that supposition, the awful remarks of the holy Apostle were nothing more than solemn trifling. Say they had only a name, and you leave them under the wrath of GoD, (John iii. 36,) subject to the curse of the law, (Gal. iii. 10,) and exposed to eternal condemnation. (Mark xvi. 16.) Say they never had any thing but a name, and the assertion, that they could not be renewed unto repentance, is absurd: for it is contrary to reason to affirm of a person, who never repented, that he cannot be renewed unto repentance. To renew is to repeat, to put again in act, and to begin again; but how could that be repeated which had never been begun?-But that we may clearly understand what those persons had been, before they fell away, let us carefully consider their religious attainments, as stated in the words of our text.

1. They were "once enlightened." JUSTIN MARTYR, and some other very ancient writers, applied the word which is here rendered enlightened, to baptism; but as we do not find it used in this sense by any of the New Testament writers, we shall take no farther notice in this place of any thing they have written on that subject. By comparing the clause, "once enlightened," with a parallel passage, we learn that those fallen professors had "received a knowledge of the truth," (chap. x. 26,) or a knowledge of the essential doctrines and duties of Christianity;-particularly, the fall of man; the atone

ment and resurrection of CHRIST; justification and salvation by faith alone; and the great duties of repentance, faith, and love. Had they been ignorant of these, it could not have been affirmed that they were enlightened persons. The knowledge of a few plain truths, such as those above-mentioned, may be deemed a small attainment, by those who have been favoured with the meridian light of the Gospel from their youth up even until now; but when we consider the dark state of the Jews, and the still darker state of the Gentiles, in the apostolic age, we shall be ready to acknowledge, that all who were acquainted with these verities of our holy religion were highly illuminated. Blind zeal allows no man to rank among the enlightened, unless he be critically skilled in the dogmas of his own party; but candour will ever be ready to admit, that he who understands the plain and fundamental doctrines and duties of Christianity, is an enlightened Christian.

The commencement of genuine religion, in the soul of man, implies a measure of divine illumination. For instance: there can be no true repentance without a knowledge of sin; no saving faith without a knowledge of CHRIST; and no christian obedience without a knowledge of evangelical requirements. Ignorance excites superstitious fears, and alarms the soul with airy dreams of imaginary danger; but a knowledge of the truth dispels these dark clouds, introduces the bewildered wanderer into the light of day, and conducts him to a rational and scriptural obedience. We do not mean to insinuate, that all enlightened persons are religious; for matter of fact, of daily occurrence, proves the contrary: but though religious light does not always produce religion, yet we are decidedly of opinion, that no man can be a real Christian until the light of the Gospel shine upon his heart. When God had created the matter of the heavens and the earth, and was about to form the beautiful world in which we live, his first command was, "Let there be light; and there was light: (Gen. i. 3 :) and in the new creation, his first work is that of opening the eyes of men, and turning them from darkness to light, by the ministry of the word. (Acts xxvi. 18.) And these apostates, having been brought into this light, were prepared for a farther work of grace and mercy.

2. After illumination, they had " tasted of the heavenly gift." The SON OF GOD was the greatest and the best gift that Heaven could bestow on a lost and perishing world; and that ancient prediction, "Unto us a Son is given," was accomplished, when he appeared on earth, "to put away sin by the sacrifice of himself." But the heavenly gift to which the Apostle refers, is the forgiveness of sins, by JESUS CHRIST, to them who are prepared for it by true repentance. In allusion to this we have the following testimony of the Apostles, before a Jewish Council: "Him hath God exalted with his right VOL. III. Third Series, FEBRUARY, 1524.

I

hand to be a Prince and a Saviour, for to give repentance unto Israel, and the forgiveness of sins." (Acts v. 31.) And justification or the pardon of sin, is emphatically called the free gift: "For the judgment was by one to condemnation, but the free gift is of many offences unto justification." (Rom. v. 16.) The opinion that the gift of the HOLY GHOST is intended, seems wide of the mark; as that subject is named in the next clause of this passage: nor can we admit that eternal life is intended here, though it is expressly called the gift of GOD; (Rom. vi. 23;) for there is a reference to that, in their tasting, or having had a foretaste, of the powers of the world to come. But the remission of sins includes each of these gifts. Is Jesus the gift? Those whom God has pardoned, are partakers of CHRIST. (Heb. iii. 14.) Is the HOLY GHOST the gift? Believers have received him as the SPIRIT of Adoption (Rom. viii 15.) Is eternal life the gift? All who are forgiven have a title to that life, and a measure of it in their hearts. (John iii. 36.)

The pardon of sin may be called a heavenly gift, because it comes directly from heaven; for "who can forgive sins but God alone? "' (Luke v. 31.) He forgiveth all our iniquities, and healeth all our diseases. (Ps. ciii. 3.) To taste the gift, is a figure of speech, which signifies that relish and enjoyment of this blessing, which resemble the relish and enjoyment of pleasant and wholesome food: but this precious gift must be received before it can be enjoyed; and we may receive it, for we are invited to "taste that the LORD is good." (Ps. xxxiv. 8.) It is a puerile remark of a learned Commentator, that this is "a taste, and not a digestion, of CHRIST and his benefits; " for on this plan of interpretation, we might easily prove that DAVID had only "a taste, but not a digestion," of the words of the LORD, because he says, "How sweet are thy words to my taste." (Ps. cxix. 103.) But, if we understand the word taste in its obvious meaning, it certainly implies more than a mere name, a bare profession, or an enjoyment of any outward privilege; and is a proof, that all who taste the heavenly gift have some experience of divine mercy, and some relish and enjoyment of that unmerited blessing.

3. In the next place, they were "made partakers of the HOLY GHOST." At that time, the manifestation of the SPIRIT was given, for special and weighty reasons, to every man in the Church, to profit withal: and it is probable he had been poured out upon those apostates in his extraordinary gifts, and that they were enabled to heal diseases, to prophesy, to work miracles, to discern spirits, and to speak with tongues. (1 Cor. xii. 7-10.) It is a general opinion, that some persons who were strangers to the vital power of Christianity, possessed the extraordinary gifts of the HOLY GHOST; but it does not follow that every gifted person was in that deplorable