at home and abroad. He would often, when in the house of God, look, with pleasurable delight, and with tears of gratitude and joy, upon the large and attentive congregations then listening to divine truth. But he was not less zealous in his endeavours to suppress evil, than he was to promote good; and, by the determined but prudent measures which he with others adopted, he succeeded in putting down the unseemly, and in some respects cruel, practices connected with the annual wakes in the place of his residence.

But, to do justice to his memory, it will be necessary to view him in the intercourse of social life. He was a public man; and the numerous letters of sympathy and condolence which have been received since his decease, enable us to form a just estimate of his character as such. Integrity marked his conduct in the world. "To do justly" was the rule which guided him in all his commercial arrangements. He was extensively known, and deservedly respected, as a man of business, in the mercantile world. Professional men and merchants, whose communications the writer has seen, bear honourable testimony to the straightforwardness and uprightness of his character in this particular respect. This, however, was not all. "To love mercy" he never forgot. The influence which he possessed, arising from his standing in society, and the estimation in which he was held in the world, was used by him in procuring subscriptions for the poor, placing persons in suitable situations, and redressing the wrongs of the injured. His resources, also, as well as his influence, were put in requisition for the benefit of others. He considered himself not as the proprietor, but as the steward, of the good things of life. He was the friend of the poor: he devised liberal things: the widow rejoiced in his goodness, and the fatherless found in him a friend. His mode of relieving was unobtrusive, and generally consisted in supplying fuel, and other useful articles. This circumstance, though unknown to the world, could be attested by many who have been sharers of his bounty. Institutions for the assistance of the poorer classes of society he aided by his contributions; and never was he more happy than when he beheld their prosperity.

But the foundation of all the virtues which adorned his private and public character, was laid in Christian piety. Morality, with him, was not the substitute for inward religion, but its fruit. He believed in Christ; he loved God; he had a good hope; and he realized peace and joy through believing. There were several favourite hymns which he often repeated with strong feelings; and they may be considered as expressive of the tone of his piety: such were,

"There is a land of pure delight,

Where saints immortal reign," &c.

"Hide me, O my Saviour, hide,

Till the storm of life be past," &c.

"There we shall see his face,

And never, never sin," &c.

His piety was sincere, uniform, and enlightened; equally removed from the moroseness of bigotry, the weakness of superstition, and the intemperate sallies of enthusiasm. Religion, with him, was not an occasional feeling, but a permanent principle, producing purity of intention, elevation of mind, and an uninterrupted series of useful exertions. Change of circumstances, and prosperity in the world, it is worthy of especial notice, did not affect his piety, or lessen his attachment to the Wesleyan body. Amidst all his worldly success, he was preserved from that practical impiety and forgetfulness of God which are sometimes occasioned by the possession of worldly good. If riches increased, he did not set his heart upon them.

As he lived, so he died. The suddenness of his departure precluded the possibility of a word, or even a look, being exchanged between him and his friends; but some remarks made by him, in conversations with different persons, a short time ago, are remembered, to which his removal has given peculiar interest. Some time before his death, when at the house of a friend, he suddenly became unwell; and, thinking that death was approaching, he calmly said, “All is well.” And only a few days before he died, speaking to a friend of the glories of heaven, he said, that he desired to get near to the throne. His friend rejoined, "But there is the noble army of martyrs, who will far outshine the saints of later days." He replied, that he should seek after a greater measure of the Holy Spirit, so as thus to be fitted for the position in heaven which he desired to enjoy. The last time he met his class, he said, "I feel that I am more dead to the world, and that my affections are more fully set upon things above. I desire to be always ready; for we know not what a day or an hour may bring forth."

For the last few weeks he had an impression that his death would be sudden; but, like the wise virgins, he had oil in his vessel, his lamp trimmed, and his light burning.

On the 17th of February, 1842, he retired to rest in his usual state of health, and passed a better night than he had been accustomed to do. He awoke in the morning, about four o'clock, feeling himself much refreshed. At a quarter before six he called part of his family, which was his usual practice. A little after, he was troubled by his cough, and complained to Mrs. Hazlehurst of a pain at his chest ; but, in a few moments, he said, "I feel a little better now: bless the Lord!" Scarcely, however, were the words spoken, when the final stroke was given. The members of the family were aroused by the cries of their mother: they hastened to the room, and found their beloved father expiring. And, without a struggle or a groan, his sanctified spirit gently passed from the sorrows of earth, to the joys of heaven,

"From a suffering church below,

To a reigning church above."

Mr. Hazlehurst was cordially beloved by all who knew him, and his death was universally deplored. When the melancholy intelligence was circulated through the town, expressions of sorrow and regret were heard from all. His funeral was attended by Ministers and members both of the established and Congregational Churches; all places of public business were closed; and the great number of persons present on the occasion, bore testimony to the loss which had been sustained by the town and neighbourhood. The event was improved on the following Sabbath, by the writer, in a sermon on Isaiah lvii. 1, 2, to a crowded and deeply-attentive congregation.

It may be added, that the separation between husband and wife was only a brief one. On the 20th of May, about fourteen weeks after the death of Mr. Hazlehurst, Mrs. Hazlehurst died. In early life she was brought to the saving knowledge of Christ, and afterwards manifested the reality of her conversion by a holy and unblamable deportment. In the family circle, as a wife and mother, she was greatly beloved. She most earnestly sought the salvation of her children, and lived to see them all partakers of the grace of God. After her husband's departure, she cherished a longing desire also to depart and be with Christ, and was evidently growing in meetness for the heavenly inheritance. Her end, like Mr. Hazlehurst's, was sudden; and, like his, it was safe and blessed.

DIVINITY.

FELLOWSHIP WITH GOD:

A SERMON:

BY THE REV. JOHN BROWN.

"THIS then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."-1 John i. 5-7.

THE writer of this Epistle had been the companion of Christ from the time of his entry on his public ministry. He had listened to the instructive discourses of the great Teacher, seen his power in his miracles, and had witnessed his transfiguration and agony. Between him and his Lord there existed a peculiar intimacy: he leaned on his

breast at supper, and was designated, "The disciple whom Jesus loved." With his fellow-Apostles, he was chosen "to be a witness of all that Jesus did and taught;" and in his Gospel he has handed down a record supplementary to the writings of the other Evangelists. At the commencement of this chapter he introduces himself as an eye and ear witness of what he is about to declare :-"That which was from the beginning," (not merely of the Gospel revelation, or even of time, but from eternity,) "which we have heard" (most credibly attested,)" which we have seen with our eyes," (before and after the crucifixion,) "which we have looked upon," (attentively considered,) "and our hands have handled," (ascertaining his humanity,) "of the Word of life;" that is, Jesus Christ, "the Word," (1 John i. 1,) and "the Life;" (verse 4;) the living Word of God, who, with the Father and the Spirit, is the Fountain of life to all creatures, particularly of spiritual and eternal life. "For the life was manifested" in the flesh, "and we have seen it, and bear witness, and show unto you that eternal Life which was with the Father" from eternity, "and was manifested unto us." (1 John i. 2.)

ઃઃ

The end and design of the economy of human redemption, to be effected by the manifestation of the living Word, and the purpose for which "we declare unto you what we have seen and heard," is, that ye also," being delivered from sin, and made new creatures in Christ, may enjoy the fellowship of saints; "and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things we write unto you," to confirm your faith, "that your joy" through believing "may be full. This then," he proceeds, "is the message which we have heard of him," (the living Word,) "and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."

The subject thus introduced is fellowship or communion with God; and our attention is directed to three points: The character of God; the qualification for our fellowship with him; and the great reason or ground thereof stated,—“ The blood of Jesus Christ his Son cleanseth us from all sin."

I. The character of God is the first point under consideration. "This then," says the Apostle, "is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all." Every description of the nature and essence of God not emanating from himself, must necessarily be defective and partial. To say what he is, we must know what he is; and to know what he is, we must comprehend his perfections: these are infinite, and cannot be comprehended by a creature. Nothing certain could have been known of him without a revelation.

When he is styled "God," "Lord," "King," "King of Kings," "Judge of all the earth," and "Father," these titles are expressive of authority, dominion, and office, and imply a relationship to his creatures. When he is called " Almighty," " All-sufficient," "holy One," "righteous Lord," and "Love," these are descriptions of his natural or moral attributes or qualities. Here he is said to be "Light,"-pure, unmixed, simple, and unsullied, without defect or shade; for " in him is no darkness at all." Light is the purest, most simple, and useful of all the creatures that fall under our observation. Without it, the best-constructed organs of vision would be useless; and the most brilliant creations, whether in the heavens above, or on the earth beneath, would present only a blank, the emblem of that state which is described as "the blackness of darkness." But wherever the rays of light fall, beauties rise around us: their influence banishes gloom, and exhilarates our spirits. We feel that "light is sweet, and that it is a pleasant thing to see the sun." The figure, therefore, in its application to God, may represent-perfect knowledge, unsullied holiness, and infinite happiness.

1. Perfect knowledge. As light is the medium by which the organs of vision acquire their knowledge of surrounding objects; so, by a figure of speech, it is frequently put for knowledge itself, as darkness is put for ignorance. This is its meaning in the following scriptures:"The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined." Zabulon, Naphtali, and Manasseh, the inhabitants of the country "beyond Jordan, in Galilee of the nations," who were sunk in deep moral and spiritual ignorance, were among the first who, by the preaching of Jesus Christ, accompanied by his miracles, were instructed in the knowledge of salvation. The commission given by the Head of the church to the Apostle of the Gentiles was in these terms: "Unto whom now I send thee, to open their eyes, and to turn them from darkness to light;" that is, to remove their pagan ignorance, and, by the ministry of the Gospel, to bring them to a knowledge of the truth as it is in Jesus. And the same Apostle, writing to the Christian converts at Ephesus, employs similar figures: "Ye were sometimes darkness," (in pagan ignorance,) "but now are ye light in the Lord" (instructed in the truth, and made holy and happy). It would be easy to multiply similar examples. "God is light,”—a perfect, absolute, infinite intelligence; "and in him is no darkness at all," no speck, no veil, dims his unbounded vision. "Do not I fill heaven and earth? saith the Lord." Yea, "if I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me." His knowledge is as unbounded as his essence. "Hell" (the unseen world) "and destruction" (the lowest depths of