that tended to alleviate human suffering.-Punctuality in attending to his appointments, was another good quality by which Mr. LLOYD was distinguished. No circumstance, connected with his own feelings and convenience, was ever deemed by him sufficient to warrant a neglect of duty. He appears constantly to have remembered the vows he had made, on his full admission to the ministerial office, before God and his Brethren in 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 performmance, 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.

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* A similar plan he adopted while at Oxford, &c.

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 occasions, his soul seems to have been wrapt in holy aspirations: 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., possesses 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 God shall be glorified, no less when he takes away than when he gives.

Halifax, Sept. 26, 1823.

Scripture Illustrated.

REMARKS ON ROMANS VII. 14, 15, TO THE END.

From a French Author.

I am not ignorant that Divines, otherwise able and pious men, have thought that St. Paul speaks of himself in this chapter, and that he represents there, what passes within a regenerate man; but I know likewise that a great many orthodox Divines have re- . jected that exposition, as contrary to the scope of the Apostle, to the constant doctrine of the New-Testament, and to the spirit of the Christian religion.

It is a sad thing that, when a place is capable of two senses, men should pitch upon that which comes nearest to the pretensions of sinners. I do not intend here to enter into a dispute, nor to offend those of a contrary opinion; I am persuaded they have no design to countenance corruption: but, as in all things we ought to seek the truth, and as the truth here is of great consequence for the promoting of piety, so I entreat those who may have scruples concerning those words, to make these following reflections.

1st. Let them seriously and impartially consider, whether it may be said that St. Paul was a "carnal" 66 man, sold under sin," a man who did "no good," but "evil;" and a man involved in death these are the strongest expressions that can be used, and which the Scripture uses to give us the character of wicked and impious men. To believe this of St. Paul, is so very hard, that a man must be able to digest any thing, who is not startled at it.

2. I desire them to attend to the drift of St. Paul: he had undertaken to shew, that the doctrine of justification by faith did not introduce licentiousness; this he had proved in the sixth chapter, as may appear by the reading it. Is it likely that in the seventh chapter he should overturn all that he had established in the preceding, and say that the holiest men are "captivated" by "the law of sin?" If this be St. Paul's doctrine, what becomes of the efficacy of faith to produce holiness and how could he have answered that objection which he proposes to himself, chap. vi. 1-15, "Shall we continue in sin? Shall we sin, we that are under grace?" St Paul ought to have granted the objection, if it be true, that the most regenerate are sold under sin. But it is plain, that in the seventh chapter he goes on to prove what he had laid down already, namely, that the gospel sanctifies men ; and not only this, but that the gospel alone can sanctify men, and that the law could not. This is the scope of the whole chapter.

In the very first four verses, he shews that "Christians are no longer under the law," nor consequently under sin; " and that they are dead to the law, that they may bring forth fruit unto God." He expresses himself more clearly yet in the fifth verse, where he says, that there is a considerable difference between those who are under the law, and those who are in Jesus Christ. He plainly distinguishes these two states, and the time past from the present. "When we were in the flesh," he observes, "the motions of sin which were by the law, did work in our members to bring forth fruit unto death; but now we are delivered from the law, that we should serve in newness of spirit." Here are the two states: the state past was a state of corruption, the present state is a state of holiness. But as it might have been inferred from thence, that the law was the cause of sin, the apostle refutes that imagination, from the seventh to the fourteenth verse.

After this, he describes the miserable condition of a man who is not regenerated by grace, and who is still under the law. He begins to do this from the fourteenth verse, by saying, "The law is spiritual, but I am carnal, sold under sin," &c. And here no doubt it will be said, that St. Paul speaks of himself, and not of those who are under the law; for, says he, "I am carnal," &c. But one may easily see that the apostle uses here a way of speaking which is very ordinary in discourse, and by which he that speaks, puts himself in the place of those he speaks of. And St. Paul had the more reason to express himself after this manner because he had been himself under the law, before he was converted to Christianity. There are many instances in Scripture of this way of speaking; and we find one in this very chapter, which is beyond exception. St. Paul says, in the ninth verse, "I was alive without the law once," &c. If we do not admit here a figurative expression, or if these words are strictly taken; then we must say, that there was a time when this apostle was without law, which is both false and ridiculous. As, therefore, it is plain, that when he says, ver. 9, "I was without law," he speaks of the state of those men to whom the law was not given; so it is unquestionable, that when he says, "I am carnal," &c. he describes the state of a corrupt man, living under the law, and not his own. This is a key which lets us into the meaning of his discourse, in which the law is mentioned almost in every verse.

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3. Lastly, that which makes it as clear as the sun, that this is his true sense, is, that when the apostle considers and speaks of himself as a Christian, he uses quite another language. To be satisfied of this, we need but run over this chapter, and compare it with other places in his Epistles. If he says here, verse 7, 8, that concupiscence is felt and reigns within a man, who is under the law;" he declares, Gal. v. 24, "that Christians have crucified the flesh with the lusts of it." If he says, verse 9, 10, "that sin lives within him, and he is dead;" he had said, chap. vi. 2, 11, "that he was dead to sin and living unto God through Jesus Christ;" if he says verse 14, "that he is carnal and sold under sin," it is apparent that he does not speak of himself, since, chap. viii. 1, 8, he tells us, "that those who are in Christ Jesus are not in the flesh, and that those who are in the flesh cannot please God, and have not his Spirit." If he says here, verse 19, "I know that in me dwelleth no good thing;" he declares, Eph. iii. 37, "that Christ dwelleth in our hearts by faith." If he says verse 19, "the good that I would I do not; and the evil which I hate, that I do," he testifies in many places, "that the faithful do that which is good, and abstain from evil." If he complains, verse 21, 22, 23, "of his being captivated to the law of sin;" he teaches, chap. vi. 17, 22, "that Christians are no longer the servants of sin, that they are freed from it, and become the ser

vants of righteousness." If he cries out, verse 24, "O wretched man that I am! who shall deliver me from the body of this death?" it is manifest, that these are not the expressions of a man regenerated by Jesus Christ, for he adds immediately, "I thank God, through Jesus Christ our Lord. There is therefore

now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Jesus Christ hath made me free from the law of sin and death." Rom. viii. 1, 2.

Now let any body judge, whether what is said in this chapter can be applied to St. Paul, considered as a regenerated Christian? Can it be said that concupiscence reigns in him who has crucified it? That sin lives in him who is dead to sin? That he who is not in the flesh is a carnal man? That he who is freed from sin is sold to sin? That no good thing dwells in those in whom Christ dwells? That a man is at the same time miserable and happy, a slave, and yet delivered by Jesus Christ, dead and alive? To say this, is it not to call good evil, and evil good, to put darkness for light, and light for darkness? Is it not to admit downright contradictions in Scripture? But especially, is it not to open a door to licentiousness, and to give us a strange notion of a regenerate man?

By all that has been said, I do not mean that there are no remnants of corruption in those who are regenerated. Neither do I deny, that in those, whose regeneration is just begun, there is some such struggle as that which is described in this chapter.

To this may be added the following declaration of JEREMY TAYLOR, "that St. Paul does not speak these words (Rom. vii. 19,) of himself but by a Mɛlaσxualios metaschematismos, under his own borrowed person, he describes the state of a carnal, unredeemed, unregenerate, person, is expressly affirmed by St. Irenæus and Origen, by Tertullian and St. Basil, by Theodoret and St. Chrysostom, by St. Jerome, sometimes by St. Austin, by St. Ambrose, and St. Cyril, by Macarius and Theophylact; and is indeed that true sense and meaning of these words of St. Paul, which words none can abuse or misunderstand, but to the great prejudice of a holy life, and the patronage of all iniquity."JEREMY TAYLOR's Sermons, Supplement, fol. edit. p. 18.

O wretched man that I am-The struggle is now come to its height; and the man finding there is no help in himself, begins almost unawares to pray, Who shall deliver me? He then seeks and looks for deliverance, till God in Christ appears to answer his question. The word which we translate deliver implies force. And indeed without this there can be no deliverance.-WESLEY.