think they have need of nothing, he sendeth empty

away.

As all sin emanates in pride and self-will, so real holiness takes its rise in humility and self-abasement. When a soul is truly humbled, and brought to see its own ignorance, and utter inability to do any thing of itself that is good, or acceptable to a holy God, it becomes willing to be taught the lessons of his grace, and gives itself up simply to the teachings of his Holy Spirit, and is thereby led into all truth. But if the soul is not truly humbled, and divested of its own wisdom, simplified, and brought low before God, it will seek out many ways and means to overturn and invalidate some of the plainest and most express truths in the word of God, and raise many objections against particular doctrines, and parts of the analogy of faith and because it cannot comprehend, by natural reason, how such and such things can be, it will wrest Scripture, if not to its own destruction, yet to the great injury and prevention of its own spiritual progress. Whereas a simple, humble mind, ever aspiring after the best things, seeks more to sink into the will of God, than to rise into esteem with the men of the world; for his delight is in the Lord alone, and His favour the joy of his heart.

Until the love of God becomes the ruling principle of the soul, no work is acceptable unto Him; for whatsoever is not of faith working by love has in it of the nature of sin, not flowing from a pure principle within : but saving faith purifies the heart, converts the soul, sanctifies the affections, and enlarges the desires towards God and man; so that, if it were possible, it would embrace the whole world, and bring every soul to taste and enjoy the sweetness of that love, of which he so

freely partakes. O that I may no longer rest satisfied without a full salvation, but seek to be saved even to the uttermost, that I may be filled with all the fulness of God.'

To the above generally correct view of the all-important subjects of justification and sanctification, the writer would remark, concerning the latter, that it is that work of God's grace by which we are renewed after the image of God, wholly set apart for his service, and enabled to die unto sin, and live unto righteousness. Or, in fewer words, sanctification is a growing conformity in heart and in life to the will and the image of God. It may be considered in a twofold respect: 1st, As an inestimable privilege granted us from God, 1 Thess. v. 23; and, 2ndly, As an all-comprehensive duty required of us by his holy word, 1 Thess. iv. 3.

It is distinguished from justification thus: justification changeth our state in law before God as our Sovereign and Judge; sanctification changeth our heart and life before Him as our Father and Friend. Justification precedes, and sanctification follows as the fruit and evidence of it. The atoning merit of Christ, apprehended by faith, is our justifying righteousness; but the grace of God implanted in us, is the matter of our sanctification. Justification is an act done at once; sanctification is a work which is progressive. Justification removes the guilt of sin; sanctification the power of it. Justification delivers us from the avenging wrath of God; sanctification conforms us to his image.

Yet justification and sanctification are connected in the promise of God, Rom. viii. 28–30; in the covenant of grace, Heb. viii. 10; in the doctrines of the Gospel, Acts v. 31; and in the experience of true believers, 1 Cor. vi. 11.

7

82

MEMOIR OF MRS. TATHAM.

It has been remarked by a late writer, that there is with many a tendency to reverse the scriptural order of rank between the two leading blessings of the Gospel, our pardon and our justification. We are too ready to reckon the latter something subordinate to the former, to value sanctification chiefly as the evidence of justification, holiness as the proof and pledge of pardon. Let us take care to estimate more justly this invaluable blessing, as the primary benefit of the Christian salvation; as in itself the flower and crown of what is good, and glorious, and desirable to man; as the supreme and final end to which the whole deliverance accomplished by the love and by the death of Jesus tends. He" gave himself for the Church, that he might sanctify and cleanse it by the washing of water through the word;" by the purifying power of the celestial Spirit operating through the truth as his appointed and appropriate instrument. Of such inestimable worth is the blessing of holiness, that each one should, day after day, be labouring to secure yet larger and larger measures of the heavenly gift, and should count even the severest trial cause of thankfulness, which may promote his progress in the spiritual life. Think not that Christ is He who will leave his own salvation half performed. Let us but give diligence to make our calling and election sure, and the good work which He has begun He will perfect to the day of God. Each several soul thus saved, shall safely pass the dark river that is the bourne of time and eternity, and emerge from the gloomy, but, to him, consecrated waters, meet to mingle with the sinless angels, and with the perfected spirits of the just, in that bright world wherein dwelleth righteousness-“ the inheritance of the saints in light"-the immediate shrine and temple of the Holy One.

CHAPTER IV.

HER SETTLEMENT

AT NOTTINGHAM-APPOINTMENT TO THE

OFFICE OF CLASS LEADER-REVIVAL OF RELIGION.

MRS. Tatham is now a resident of Nottingham, where she is placed in another, and wider, and more important sphere than that which she had previously filled and brightened. Her trials and temptations were of course new, and different from those by which she had hitherto been exercised and improved. Her duties, obligations, and responsibilities were much more interesting, and vastly augmented; her joys and sorrows were higher and deeper, more lofty and more pervading. In her marriage, she was equally yoked with a person of great respectability, high character, and a decided Christian; with one whose esteem for her person was only exceeded by his admiration of her piety. They lived in improving fellowship, as heirs. together of the grace of life, bearing one another's burdens, contributing to each other's usefulness, and therefore promoting each other's happiness, during the space of nearly half a century. It is the testimony of the venerable survivor of the two, who, at the moment of tracing these lines, is waiting, like a ripe shock of corn, ready to be gathered in his season, that had his beloved wife lived fifteen days longer than she did, they should have spent fifty years in happy union together.

Leeds, the town from which she was now in the order of Providence removed, had been often termed the Goshen of Methodism; but the state of the Society in Nottingham at the period of Mrs. Tatham's coming to reside there, and for several years after, was very low, and on this account she felt more sensibly the loss of the friendship which she had enjoyed amongst her pious acquaintance at the former place.

Whether the new duties and exercises which attended her settlement at Nottingham prevented her from writing for some time as frequently as had been her custom, or whether any accident or intended destruction has befallen her papers of that period, the writer cannot say : but only one entry in the course of six years is now found, which is here subjoined.

January, 1788.-I am fully convinced that nothing but sin can separate between God and the soul; and that one single sin, however slight it may appear, if not renounced and overcome, will, in process of time, effectually draw the soul away from God, and destroy it in the end. A love of ease and self-indulgence has ever been my chief besetment, and by it I have frequently been drawn into things from which I had formerly obtained deliverance: thus have I again been brought into condemnation, so that I could not rejoice in the Lord as heretofore. I then began to stagger at the promises of God through unbelief, and became accustomed to wandering, so that when deliverance has come from on high, I could not stand in the liberty wherewith Christ had made me free. I also became quite averse to the way of self-denial, and bearing of the cross; the intercourse was obstructed between God and my soul, and the outward ordinances, instead of being seasons of refreshing from the presence of the Lord, became insipid