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with the Father of Mercies. She was so full of love, and joy, and gratitude, that, five times in about two hours, I had, at her request, to kneel down, in order to bless GoD, in her behalf, for his unspeakable goodness. At this time I had fondly indulged a hope that her complaint had taken a favourable turn; and that, in answer to the many fervent prayers offered up for her in our own chapel, in the Independent chapel, and in many other places, her life would yet be spared. But on the next morning, my too sanguine hopes were shaken. Her worst symptoms evidently increased; and, what was still more affecting, the night, distinguished by abundant consolation, was succeeded by a day of painful forebodings. For about an hour, she was sorely tempted to think, that God either had forsaken, or would forsake her. We, however, engaged in prayer for her, and her peace was restored. In the afternoon of the following day, the same temptation again assailed her, and with still greater violence. At her request, the REV. MR. KENT (an Independent Minister of Gravesend) was sent for; and he kindly hastened to alleviate her anguish. She told him how she was harassed by Satan, and added, that she believed CHRIST died for all, but wanted to feel her own interest in his death, as she formerly did. He reminded her, that her temptation to think God would forsake her, was not a strange one; and that He is faithful, who has said, "I will never leave thee, I will never forsake thee;" adding, that, while all her hopes of salvation rested on CHRIST as her atoning SAVIOUR, she would doubtless find him to be a sure foundation. He then affectionately commended her to God in prayer. Shortly after, MR. OSBORNE, of Chatham, called, and while he directed her mind to the precious promises of the Gospel, and prayed for her, the cloud, which had hidden the Sun of Righteousness from her view, began to be dispersed. In the evening, while several kind members of our Society, and two ladies belonging to the Independent Church, who, for many months, had evinced towards her all the care and affection of the tenderest mothers, were sitting round her bed, she clasped her hands, lifted up her eyes towards heaven, and, with astonishing energy, began to pray that GOD would bless my ministry; that he would bless our child; that he would prosper the Sailors' Prayer-meeting, recently established in this town; and that he would remember for good all our friends and relatives, and the world at large. She then said, "I shall soon be with my dear father and mother, with my dear boy, and, above all, with my beloved SAVIOUR."
About one o'clock on the next morning, she said, it was her dying request that she might be taken from her bed to her chair. She looked round the room, as she was carried to it, with a glance of pleasing surprise, which seemed to say, "Tell me, my soul, can this be death;" and, as soon as she was seated in the chair, heaved a gentle sigh, and, without a struggle or a groan, exchanged her
place in the Church militant for one in the Church triumphant, on the 29th of March, 1821, in the twenty-ninth year of her age.
To these details of her Life and Death, I shall annex a brief Sketch of her Character.
The foundation of all the excellence which adorned the character of MRS. R., in the estimation of HIM who is a GoD of knowledge, and by whom actions are weighed, was her unfeigned and operative faith in JESUS CHRIST. Without this, it would have been impossible for her to have secured the divine approbation. The moral duties, which she so scrupulously performed, would have had in them the nature of sin; and her form of godliness would have been like a beautiful body without a soul. In the exercise of this absolutely necessary grace, she not only cordially received the Scriptures as a revelation from heaven, but relied entirely and exclusively on the atonement of the Cross for present pardon and acceptance with GOD, and for eternal salvation. By this faith, she was justified from all things: she had peace and joy in the HOLY GHOST, and a good hope, through grace. And her lively faith, working by grateful love, produced a cheerful obedience to the holy precepts of the Gospel.
She was humble and diffident; and had very low views of herself. I never knew one more free from every kind of affectation. She truly abhorred it.
She was remarkable for firmness and decision of character. After her conversion to GOD, and union with the Methodists, various means were used to induce her to return to the gaieties and amusements of the world; but in vain. She was steadfast and immoveable. She was not to be drawn by allurements, nor driven by discouragements, from what she considered as the post of religious duty: yet in things of minor importance, she manifested a feminine flexibility of temper, highly conciliatory and attractive.
She was zealous in the service of GoD: but her zeal was not noisy and blustering. It was not rash, fiery, transient, and ostentatious. It was rather to be seen than heard. It was evidenced more by works than words. It flamed in private, while it modestly shone in public She was ever suggesting to me fresh hints for usefulness; and I owe much to her prudent remarks, made in the spirit of meekness. Though she had always lived in easy and genteel circumstances, yet she would have cheerfully gone to the poorest part of God's vineyard, and laboured diligently, in her own sphere, for the furtherance of the Gospel.
She was a warm and cordial friend. Her attachment, when formed, was constant. She possessed, in an eminent degree, a tender heart. But by reading novels, and other works of that class, in her early days, an exquisite sensibility had been superinduced, which, on some occasions, appeared rather a defect than an excellence; because her
joys and griefs were obviously disproportioned to the importance of the events which excited them.
"Chords that vibrate sweetest pleasure,
Thrill the deepest notes of woe."
Hence I have known her betray, though very seldom, some irritability of temper, under trivial circumstances of an unpleasant description; and feel, too long and too keenly, injuries which were either undesigned, or unworthy of notice.
She was more remarkable for what was amiable and solidly useful, than for what was brilliant and dazzling. No attempt at display was observable in her conduct or conversation. In company, she was "swift to hear, slow to speak." She was adorned with "a meek and quiet spirit, which, in the sight of God, is of great price." She had a good share of common sense, improved by the advantages of education, and by intercourse with cultivated society.
She was well qualified for her situation as a Methodist Preacher's wife; being deeply pious, and firmly attached to our views of the doctrines and discipline of Christianity. She was both hospitable and economical. She was an agreeable companion for the rich, and an affable, sympathizing friend and benefactress to the poor. She felt it her delight, as well as duty, to visit the needy and afflicted, to relieve their necessities, and to administer to them the consolations of religion. She considered herself as being not above, but beneath her station; and frequently deplored what she thought her unfitness for it. She was not a clog, but a spur to me, in my ministerial labours. Had her life been spared, I have no doubt she would have excelled as a Mother. For there was something so winning and dignified in her deportment, so engaging and affectionate in her spirit and manner, as secured the esteem and respect of all the children, whom, from time to time, she noticed and instructed.
As corroborative of this sketch, I shall take the liberty of inserting an extract of a letter from my respected friend, the REV. WILLIAM TOASE, dated Guernsey, April 6th, 1821.-" MRS. ROWLAND possessed a cultivated mind, an amiable disposition, and much genuine piety. I know that she ranked high with all pious people who had the happiness to know her, and her memory will long be precious in all these islands. Among many excellent traits in her character, I have often noticed with pleasure, her genuine christian simplicity, unaffected humility, sincere and ardent love to her religious friends, and fervent zeal for the salvation of souls. She is gone to her reward :- Blessed are the dead who die in the LORD.'
May the divine blessing accompany this memoir to all who read it! THOMAS ROWLAND,
Gravesend, June 20, 1821,
OUTLINE OF A SERMON
ON THE LOVE OF GOD, OF Our Neighbour, AND OF OURSELVES. BY ADAM CLARKE, LL.D., F. A. S., &c.*
LUKE X. 27.
Thou shalt love the LORD thy GOD with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.
IN these two commandments, mention is made of three kinds of Love, which must not be confounded. In order, then, to avoid all obscurity, it is necessary to give a just and definite idea of each; by which, several modes of speech may be understood, which otherwise might appear contradictory: for the term Love, in relation to GOD, to our Neighbours, and Ourselves, does not present the same sense. I. Of the Love which we owe to God.
Love, in general, is said to consist of two parts, Esteem and Desire; and has been described by DR. SOUTH as, "The great instrument of nature; the bond and cement of society; the spirit and spring of the universe."-"Love," says he, "is such an affection as cannot so properly be said to be in the soul, as the soul to be in that it is the whole man wrapt up in one desire."
The Greek word άyán, from åyaráw, is supposed by ZANCHIUs to be compounded of ayar, vehemently, intensely, and won, to act, because love is always active; or ayev narà mãr, to act in every way, because he who loveth, is, with all his affection and desire, carried to the beloved object to possess it. Some derive it from ayav, intensely, and wada, to be at rest, because he who loves is contented, and rests, and takes pleasure, in that which he loves. The ancient author of a MS. Lexicon, in the library of the late King of France, seems to have taken precisely this view of the subject: for under the word 'Ayán, is the following definition; «"Ασπαρος πρόθεσις Φιλουμένου, συμψυχία. -"A pleasing surrender of friendship to a friend, an identity of souls: a sovereign preference given to one above all others present or absent. A concentration of all the thoughts towards a single object, which a man prefers to all others."† Apply this definition to the love which God requires from man, and you will have the most correct view of the subject. The love we owe to God, is a love of religious homage and adoration, of obedience and gratitude, of confidence and complacency:-by this love the soul rests in GoD, supremely
* The EDITOR takes this opportunity of offering his best acknowledgments to DR. CLARKE for his obliging permission to enrich the Wesleyan-Methodist Magazine with this interesting Article.
+ Extracts of MSS. in the French King's Library, vol. i. p. 284.
pleased and satisfied with him; and acts intensely and constantly towards him, and for him. It is a concentration of all the powers and faculties of the mind in the LORD of the universe. It is a pleasing surrender of our all to him, an identity of spirit with him; being made partaker of the divine nature; in a word, our dwelling in GOD, and God in us. Such a love, that Being who is infinitely perfect, good, wise, powerful, beneficent, and merciful, merits and requires from his intelligent creatures. And in fulfilling this duty, the soul finds its felicity and perfection; for it rests in the source of goodness, and is penetrated with incessant influences from him who is the centre of all that is amiable, the God of all grace. This is that love which a creature owes essentially to its Creator, a servant to his almighty Master, a son to his most affectionate Father. This love is founded on all the attributes of the Deity, includes all sorts of duties, and obliges every man: it calls forth all his powers into action, and directs them to the accomplishment of the most important purposes, and the attainment of the most excellent ends. To this love of Gop all should submit, every thing give place, and to it every thing be referred.
But what is implied more particularly, in loving GOD with all the heart, &c.; and when may a man be said to do so?
1. He loves God with all his heart, who loves nothing in comparison of God; and nothing but in reference to him, and for him; nothing which he is not ready to lose, and give up, in order to please GOD, and to sacrifice rather than offend him ;-who has in his heart neither love nor hatred, desire nor fear, inclination nor aversion, but as it relates to GOD, and is regulated by him.
2. He loves GOD with all his soul, or life, (vxns,) who is ready to give up his life for his sake; to endure all sorts of torments, and to deprive himself of all earthly pleasure and comforts, rather than lose the grace of God; who uses the comforts and conveniencies of life with the simple desire of glorifying his Maker in all, and through all, to whom life and death are nothing, but as they come from God, and lead to him.
3. He loves God with all his strength, who exerts all the powers of his soul and body in God's service; who for the glory of GoD spares neither labour nor cost; who sacrifices his time, his body, his health, and his ease, for the honour of his divine Master; and who employs, in the service of his Maker, his goods, his talents, his power, his credit, and his authority and influence.
4. He loves God with all his mind, or intellect, (davoias,) who applies himself only to know Gop, and his will; who receives with gratitude and submission the truths which he has revealed to men; who studies the sacred testimonies with delight, and meditates in them night and day; who studies no art or science but as far as it is necessary for the service of GOD, and, when acquired, uses it only for his glory;