people of Christ, therefore, are the persons that are tempted. Their temptations, which commence as soon as they become Christians, arise from various quarters, yea, from every quarter. Within their own breasts there is a fertile source, in the remainders of corruption, in the effects of former habits, and in lingering unbelief, "the sin which so easily besets." From the hatred of wicked men on the one hand, and from the imperfections of brethren on the other, how much they suffer! They have to stand against the wiles of the devil; and they are the subjects of paternal discipline, whom God, in wisdom and mercy, is pleased to exercise with “manifold temptations." Any thing may serve, and sometimes every thing seems to combine, for the purpose. And, besides the ordinary course of trial, there are certain seasons in which they are more deeply exercised than others. As their Lord had, so they may have an “hour of darkness." They may occasionally need an extraordinary lesson of dependence, humiliation, and self-denial. They may require to be awakened from false security, to be weaned from an idol, to be chastised for some sinful indulgence or they may be honoured to become examples of the excellence and efficacy of Divine grace, displayed in remarkable situations, that God may be glorified, that the hearts of their timorous brethren may be encouraged, and that they themselves may be ultimately comforted and established in faith, by their rich, and ample, and rare experience of the Divine care and faithfulness. All Christians should observe and remember, that their safety consists, not in being exempted from temptation, but in receiving succour when tempted; and great indeed, and sufficient, is the encouragement afforded in the apostolic affirmation concerning Christ Jesus; For in that he himself hath

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suffered, being tempted, he is able to succour them that are tempted."

ON RECEIVING INJURY.

'November, 1786.-I have been considering what is best to be done on receiving an injury from any one, either by word or deed, whether designedly or undesignedly, openly or secretly, from professors or profane, from friend or foe.

'Is it good to resent an injury? No. Our Lord says, "Resist not evil; but whosoever shall smite thee on thy right cheek, turn to him the other also." Is it well to speak of an injury? It is not well to reproach the person from whom we have received the injury; but it is very good to suffer patiently, and to be silent under provocations; though sometimes there may be a necessity to make mention of an injury, to a wise person, if we stand in need of redress, or advice how to act for the glory of God and our own good, without doing any hurt to the offending party. Is it good to think of an injury? It is not good to aggravate it, by dwelling upon its baseness; but it is very good to forget it, to rend it from our minds, and freely to forgive the offender; but this is not agreeable to nature; flesh and blood cannot bear such discipline; yet it is made easy, by the grace of God, to all those who seek him fully for power to act thus. How, then, are we to seek? By prayer, and that instantly, upon every occasion of injury offered. What should be the purport or manner of our prayers? This depends upon the nature of the injury, and the person by whom it is offered; but we should always lay the case simply before God, and then our own feelings under it. 2ndly, We ought patiently to resign ourselves to God, and seek only that his will may be done, and his gracious designs answered. 3rdly, We ought

to pray earnestly for the offenders, and beg of God to forgive them, to turn their hearts, and not lay their sin to their charge. If they are professors, we should be more importunate still with God in their behalf, that if they have acted unadvisedly, ignorantly, through the force of temptation or loss of grace, they may take heed for the future, be delivered from the temptation, or strengthened against it, and raised from their fall. By so doing, we shall be supported under every trial from man, be kept from rash judgment, rash words, and rash actions; and thus overcoming evil with good, we shall deliver our own souls, and may be made instrumental of the conversion or recovery of others, through the prevalency of our prayers, the patience of our souls, the prudence of our actions, and the kindness of our behaviour towards them. But if our conduct has not this blessed effect, it will cut off all evil on our part, and shame them who continue contentious and rebellious, putting to silence all evil doers; so shall God be glorified, and we ourselves have cause of rejoicing, inasmuch as we have overcome evil with good.

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The word of the Lord says, "Love your enemies; bless them that curse you, and pray for them that despitefully use you and persecute you;" and St. Paul bids us bear with the infirmities of the weak, considering ourselves, lest we also be tempted ;" and, indeed, it is a small matter for us to suffer persecution and opposition from the men of the world, when the Almighty bears with them, and suffers continually such contradiction of sinners against himself! What is all we can suffer from the world, compared with what the Son of God suffered when in the likeness of sinful flesh? He was reviled, yet he reviled not again; when he suffered, he threatened not; but committed his judgment unto his Father, leaving us an example, that we should follow his steps.

It is good, therefore, to suffer injuries patiently, to bear reproaches, and to rejoice in being despised; for thereby we are made more conformable to the Son of God. Besides, how long has God borne with us, and does still bear with us? Surely, if he were not long-suffering, and of great mercy, abundant in goodness and truth, we had long ago been consumed. Let us, therefore, learn to suffer patiently the rebukes of men, and to bear with the infirmities of the weak, searching our own hearts, and trying our ways, that we give no just occasion of offence; for many suffer, more from their own perverse dispositions and evil tempers than for the cause of Christ. Rebukes and sufferings try a perfect man, and prove such as are true of heart; for when all goes on well with us, it is no great thing to be patient and resigned; but when we suffer wrongfully for God's sake, and take it patiently, then it is manifest we are approved of him. Such as are not willing to suffer, are not the true friends of the cross of Christ; and the perverse and rebellious, who bring sufferings upon themselves, will not willingly endure, or bow beneath the rod; yet, if such humble themselves when they are chastened, and amend their ways, they shall find favour: their sorrow shall be turned into joy, and, their sufferings being sanctified unto them, they shall come forth as gold purified in the fire.

God frequently permits afflictions and persecutions to come upon his own people, to answer various ends; sometimes for the trial of their faith, and the exercise of their patience, and resignation to his will; sometimes to humble them, and purify them from self-love and the love of the world; and sometimes to draw them nearer to himself, and bring them off from all human dependence to trust in him alone. Sometimes he suffers the wicked to go a great way, and the ungodly to triumph

over us, that he may prove our stedfastness, and make manifest his power in upholding us. Sometimes he

sends trials as rebukes and living marks of his displeasure; and sometimes that we may have an opportunity of fulfilling the law of Christ in returning good for evil, blessing for cursing, and proving ourselves to be above the world, sin, and Satan; patterns of goodness, meekness, gentleness, long-suffering, patience, and love, like unto the Son of God. And, indeed, when sufferings answer this last end, they answer to all things; for thereby the wicked are condemned, and the true children of God made manifest, that their works are wrought in him. O may I learn to improve sufferings and rebukes to God's glory, considering my own nothingness and vanity, and the greatness of his wisdom, love, and power, who beareth with my manifold infirmities and shortcomings, and spared me when I was an enemy to him by wicked works, like those who know him not, neither do after his will.'

The following are Mrs. Tatham's remarks

ON JUSTIFICATION.

Therefore, by the deeds of the law there shall no flesh be justified in his sight.-Rom. iii. 10.

'Justification is a free act of God's mercy and love to fallen man, whereby he is freely acquitted from all the guilt and punishment due to his sins, from which he could not be acquitted by the deeds of the law, but is so by the righteousness of another, even of him whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past; for if there had been a law that would have given life, then righteousness had come by that law, and Christ would have died in vain. But God