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working by love, is without light. Let him pretend to never so much light or knowledge, he is certainly in darkness, walketh in darkness;" without the serious and upright exercise of faith, without a course of mortification and self-denial, without recollection and the inward sabbath of the soul, no receive the Divine light. In short, as much as the works of darkness, by the Spirit of God in any man are destroyed, so much is he illuminated, and no more. And by how much more powerfully, on the other side, corrupt nature bears rule, so much more of darkness is in him, and so much less of grace, of light, of spirit, of God, and of Christ. Therefore

Therefore it remaineth firin and steadfast, that without daily and continual renovation, no man can be truly illuminated.

10. He that will not resist one sin, doth give an opportunity thereby to many. For there cometh always one sin out of another, and spreadeth itself like a weed, and bringeth forth continually abundant increase, fitted for destruction. When therefore, a man hath not thoroughly resisted so much as one vice, but bringeth forth perpetually the same sins, with increase ; how' great must the darkness of that man be! And as the darkness ceaseth not to wax greater and greater, as the sun departs farther away, so the farther we are removed from the life of Christ, the farther we are froin the true light, and sin and darkness grow still thicker and thicker in us, till at length we are brought into an eternal night of darkness. So also the Christian virtues, as rings, are linked one to another in a gold chain : which admirable connexion is by St. Peter expressed thus, “Use diligence, by adding in your faith virtue; and in your virtue knowledge;" that is, adding virtue to faith, and knowledge to virtue; and then pursuing in knowledge, abstinence; in abstinence, patience; in patience, piety; in piety, brotherly love ; in brotherly love, charity; by superadding one of these continually to the other.

" And if we do these things, and abound” therein, then he tells us that we shall not "be found barren, nor without fruit, in the knowledge of our Lord Jesus Christ.' He that holdeth not this chain is not linked to Christ; and he that exerciseth not these virtues knoweth not Christ; but he that by faith groweth in virtue, groweth also in Christ. All others, as the proud, the wrathful, the covetous, the impatient, grow not in Christ, but in the devil. Wherefore, if we hold fast by this chain, and follow the heavenly conduct, then shall we, (even as a child, by little and little, groweth up unto a full stature of a man,) grow in faith, and by an experimental knowledge of the Son of God in the study of solid virtue,

unto perfect men, unto the measure of the stature of the fulness of Christ."

11. But," he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." As if he should say, it is certain Christ by his death did bear all

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our sins; but then it is as certain, we must beware that we addict not ourselves to sin hereafter; but rather that, by the death of Christ, we give all diligence to die to the world, and to live in Christ; which whosoever doth not, to this man it is plain, the purging of his old sins can profit nothing ; since he hath not been diligent to make thereby "his calling and election sure." According to the advice immediately joined with it, “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.” Whereby it is given us to understand, how necessary a thing repentance is, and a thorough change of heart and life. For although Chrisi died for our sins, blotting them out, and abolishing them with the price of his most holy blood, yet we do not partake of that merit, unless we repent; and without this it profiteth nothing. And howsoever every man is promised pardon for bis sins through the merit of Christ; yet that promise pertaineth not to the unbeliever, nor to the impenitent, but to those alone who, by faith, amend their lives; and that too, according to the true standard which is set them. For those sins shall not be remitted, which a man will not leave; but those only which he is willing to part with.

12. But wherever unseigned conversion to, and faith in God is wrought in a soul, there is pardon and Divine grace ready for her. And where this is, there is Christ also ; without whom, no grace can be obtained. Where Christ is, there he is accompanied with his precious merit, and the satisfaction he hath made for our sins. Again, where this is, there is righteousness, and with righteousness, peace, and sweet serenity of conscience. It is then that “righteousness and

peace kiss each other” in such an heavenly soul.This clearness of conscience is attended with the Spirit of God ; which being a spirit of joy, will certainly pour forth the oil of gladness, and therewith life eternal, which is nothing but joy and glory without end. And this is that eternal light of eternal life, that eternally triumphant joy, wherewith those only are crowned that live in Christ, and do the works of a daily repentance; this being the beginning of a spiritual life, as the death of Christ is the foundation whereon it is to be raised. On the contrary, where there is no repentance, there is no pardon of sin. Where there is no inward remorse and spiritual sorrow, there no grace can take place. Where this is wanting, there Christ himself is wanting, with the whole extent of his merits and satisfaction, let the pretensions of the false Christian be ever so fair and specious. Where this satisfaction is not thoroughly applied to the soul, there is no righteousness neither, and consequently no peace, no good conscience, no comfort, no Holy Ghost, no gladness of heart

, no calmness of mind; lastly, no life eternal; but death, hell, condemnation, and everlasting darkness.

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COMMUNICATED BY HER HUSBAND. THEODOCIA was born January 19, 1793, in Burlington County, state of New-Jersey. She was the eldest daughter of ISAAC BUDD, Esqr. by his deceased wife. Her parents were pious and faithful members of the Methodist Episcopal Church for many years, and they trained up their children in the way they should go; and the subject of the present memoir repaid them for their pious care, by evincing from her childhood, that she had the fear of God before her eyes, and by manifesting profound respect for the people of God. Her father's house being the resort for the ministers of Christ, she was, as she grew up to maturity, blessed with their society, and she profited by their conversation. She was, indeed, delighted with their company and took pleasure in administering to their wants.

In addition to the precepts of morality and religion which were impressed upon her youthful mind, her parents gave her a good English education; and she at an early period contracted a taste for mental improvement, which she assiduously cultivated through life. For the puryose of intellectual improvement, she adopted a method of making selections from the books she read, with such occasional remarks as occurred to her.

Having her mind tms stored with useful knowledge, and her heart guarded by the fear of God, she ever maintained that propriety of conduct and dignity of deportment, which secured her from the influence of temptations to folly and vanity, at the sanie time that it commanded the respect of her acquaintance. To a disposition naturally mild, she added that suavity of manner's which is always comely in her sex, and cultivated that modesty and diffidence which inake the seinale character appear to the greatest advantage.

Though her own heart told her that she was yet destitute of that peace of God which is the peculiar privilege of those who are justified by faith in Christ, she was nevertheless so exemplary in her conduct, so strict in her moral deportment, that many of her friends thought she must have already “passed from death unto life.” Doubtless the “initial grace of God," as Mr. FLETCHER not improperly styles it, kept her in the path of external duty, and enabled her to lay a restraint upon the naturally vicious propensities of her unrenewed nature. But while others entertained so favourable an opinion of Mrs. PETHERBRIDGE (for such was her name at the time we are now speaking of) she herself was convinced that she was in a state of condemnation ; that repent

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ance, faith in Christ, and a renewal in the image of God, were essential to her salvation. She saw, indeed, and felt that she was a sinner. She groaned under a sense of her guilt, and earnestly sought forgiveness in the name of Jesus.

It was not, however, until 1817, in her twenty-fourth year, that she “found the pearl of great price.” Great was her joy, and the joy of her friends, when the Lord Jesus manifested himself unto her as “the chiefest among ten thousands and altogether lovely.” The bright evidence she at this time received of the divine approbation, she lost not to the day of her death. This I can testify,--so far as another person may judge from the most intimate acquaintance,--from my own knowledge of her experience and of her daily walk and conversation. Her conduct was uniformly such as to warrant this conclusion, so that I could confidently believe that the words of her lips were the words of truth and soberness ; and her last were the words of Christian triumph.

Soon after her justification, she was deeply convinced of the necessity of an entire sanctification of soul and body, in order to fit her for the kingdom of heaven. On this subject she wrote to a friend as follows :

“For several months, my prayer by night and day has been, for the sanctification of my soul. Sometimes I have been greatly refreshed. While making this the subject of my petitions before the throne of grace, I sometimes was enabled to lay hold on Jesus, in whom all the promises centre, as my all ; but the fear of venturing too far, of believing too much, or of deceiving myself, together with the suggestions of the adversary, would cause me to let go my hold. However I was not discouraged, believing it was the will of God concerning me. On the first day of January, 1818, I awoke long before day-light, with a determination to make a more full surrender of myself to God. This I endeavoured to do just as I was, without any reserve. I was greatly blessed. My soul rejoiced in God my Saviour. I opened my Bible on these words; ‘Likewise reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord.' They were precious to my soul; and I laid hold on Jesus as my wisdom, righteousness, sanctification and redemption. I was happy that day and the following; but still I wanted something more.

At a prayer-meeting, a short time after this, while most servently engaged in prayer for the “fire of divine love," as she expressed it, 'in a moment, in the twinkling of an eye, ny soul was filled. I did not rest here, though for some time I continued on the wing. My prayer continually was for the testimony of the spirit—the evidence of my sanctification. March the 6th, I retired to my closet to wait on Him who seeth in secret. I do not recollect that my exercises were greater than what they had

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frequently been. The testimony of the Spirit my soul thirsted for. Either before or soon after I bowed the knee before the Lord, He spake as man never spake, in these words, "Whatsoever ye ask the Father in my name, he will give it you.” O my heavenly Father, cried I, in the name of Jesus, I ask for a clean heart. The answer was immediately applied, Be thou clean. . Power was given me to lay hold, and I rejoiced with joy unspeakable and full of glory. If I had ten thousand souls,” continues she, “I would have given them all without reserve, such a fulness I saw in Jesus to save even me. My soul cried out, O! take the purchase of thy blood, and seal me thine for ever.”

She did not attempt to conceal this light, but on the following Sabbath, with humility she declared what she had experienced, and in reference to this circumstance, she says in a letter, “I believe I told the truth, glory! glory be to God in the highest ! my peace runs as a river."

It has been supp:sed by some that a public testimony of this kind savours too much of ostentation ; but in the instance before us, we saw a practical refutation of such a supposition, as no one gave stronger evidence of genuine humility, of modesty and diffidence, than did Mrs. PETHERBRIDGE. Indeed, her whole life declared her consciousness of continual dependence on God; for she walked fearfully before Him, and circumspectly before men. Her religion was at once, scriptural, rational, deep and uniform. This is the testimony of one who knew her well.

But though she at last glided safely and calmly into the port of eternal rest, it was not until she had encountered many storms Like her Master, she had to pass through sufferings before she entered into glory. A long continued bodily affliction, gradually undermined her constitution, during which, though her joy was not so sensible as when in health, yet her conlidence in God remained unshaken, and her hope of future felicity was firm and stedfast. She would frequently say, “I am not careful to live or to die."

Her impressive admonitions to the unconverted, during her protracted illness, and her soothing language to her Christian friends, who were sympathizingly waiting her final departure, as well as her transporting views of an entrance into the everlasting kingdom of God, all evinced the depth of her religious experience, and her indissoluble union with her Beloved.

On the 17th of May, 1824, she observed to her physician, while he was preparing some of his 1 st prescriptions, with a placid smile on her countenance, “O Doctor! you might as well

My prospects are very bright to day," with many more expressions of holy triumph with which she refreshed the souls of the saints who surrounded her bed. On the next day. she fell asleep in Jesus. Vol. VII.


let me go.

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