his mother, with the care of three children, in circumstances of great destitution. To the "sentimental" Sterne, who at that time, with the rectory of Sutton, held the living of Stillington, it is understood that Robert was indebted for the rudiments of a humble education. He certainly for some time filled a menial situation in the family of that eccentric clergyman; and from thence was recommended to a gentleman of rank in the neighbourhood, who took him into his stables, and in a few years made him his coachman: a post in which he continued, until, by the attainment of religion, he appeared to forfeit, with the favour of his master, his prospects for life; and in consequence of suffering for righteousness' sake, was led into that line of providential movement which raised him from the humble station of a servant in livery to the rank of a respectable citizen. So true it is that many of our greatest blessings take their rise in disappointments.

"At a very early period of my life," says he, in a small memorandum written upon his 64th birthday, "the good Spirit of God was very evidently and sensibly at work with me. When about seven or eight years old, my heart at several times was divinely impressed. Under these sacred softenings I shed many tears, and made many resolves. These continued until I was about thirteen, when I went into a family where God was not known, and then I lost all I broke through all restraint, and became outwardly wicked. About the age of fifteen and a half I was powerfully awakened to a sense of my danger: soon afterwards I joined the Methodists, and became serious. On Easter Sunday, 1765, I received a sense of pardon. I then began to talk to all around me, and recommended religion with all my might. I was laughed at, and pronounced a madman. Some said, 'We shall see what he will be in two years:' about seven and forty have now elapsed since that period, and, having obtained help of God, I continue unto this day."

"The word of the Lord was precious in those days ;" and had it been more frequently preached in its simplicity, the situation of our young friend appeared to have placed him out of its track; but, providentially, an elder brother had been introduced to the ministry of the gospel by the Methodist preachers, and became savingly acquainted with the truth as it is in Jesus; and to the instructions and warnings of this brother, principally conveyed by letter, for he was settled near Tadcaster, Robert owed, under God, his first powerful convictions. When he obtained mercy he was attending a member of the family in which he served at one of the churches in York; and while bearing her books behind her to the Lord's table, the merit of his dying Saviour was powerfully applied to his soul. the Lord was "made known to him in the breaking of the bread." Another young man, at that

time also in livery, (our late valuable friend, G. Clarke, of Whitby,) was soon afterwards awakened under the ministry of Mr. Murlin, and, becoming Robert's companion, he "strengthened his hands in God." He presently found the need of every assistance, for his Methodism alienated from him the affections of the family with whom he resided, and lost him his place; and when he subsequently applied for different similar situations, though his good character proved a ready introduction to his applications, yet as he made it a point of conscience to state, before a final agreement, his religious profession, he as uniformly ultimately failed. Our Christian denomination was at that period associated with every thing monstrous. This, though extremely painful at the time, he lived to perceive to be gracious prevention; for had he succeeded in his wishes, he had probably been shut out from that path of success which afterwards opened to him; and the snares attendant upon servitude in opulent families might have withdrawn him from devotedness to his divine Redeemer.

The most striking instances of the care of a particular Providence are furnished in the history of individuals. That the world is not abandoned to the sport of a blind chance, or governed by a mere mechanical agency, but by the immediate and constant interposition of the Divine Being, and that his peculiar attentions are devoted to his own people, are truths supported by powerful evidence. It is but trifling to object our comparative insignificancy; for when we consider the divine ubiquity, that "He filleth all in all,” no object can be considered too minute for his attention and He can with the same ease superintend "the excursions of an archangel and the flutterings of a bee," wheel the planets on their orbits, and direct the smallest corpuscle of blood that flits through the minutest vein of the most insignificant animalcule; and though many of his proceedings are deeply mysterious, their reference to an ultimate purpose, and reservation to a future explanation, silence doubts, and impose the most implicit resignation. "What I do thou knowest not now, but thou shalt know hereafter." Enough, however, is now known, to warrant the fullest assurance that, though "clouds and darkness are round about Him, justice and judgment are the habitation of his throne." "I will bring the blind by a way that they know not; I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight"-is a promise descriptive of many of his dealings with his servants, and which, in the case of our deceased friend, was literally accomplished.

In the discouraging circumstances to which we have referred, he turned his attention to bookbinding; and his brother John, already mentioned, (and who himself afterwards became a reVOL. VIII. October, 1825. 48

spectable ironmonger and useful local preacher in Hull,) paid a small gratuity to a person in York to instruct him. This man, soon after the close of Robert's engagement to him, removed to London, and began business in the sale of old and second-hand books; and informed Robert, in whose welfare he seems to have taken considerable interest, that the concern was likely to prove a profitable speculation, and that, if he would make an attempt in the same line in York, he would send him a small quantity of books to enable him to commence. These were carried on a market day in a clothes basket, and sold in the street. From such humble beginnings did Mr. Spence rise to eminence as a bookseller! About the same time, a Mr. Hall, who had noticed his industry, and possessed confidence on his integrity, advanced him, as a loan, the sum of ten pounds,—one of the most unexpected and opportune favours he ever received, and which, under God, laid the basis of all his future prosperity. The providential history of Mr. Spence is the more particularly noticed, because he himself delighted to dwell upon the goodness of God displayed in it, and because it stands intimately connected with his conduct and usefulness as a Christian. The circumstances in which we are placed develope our character, and furnish many of the trials and comforts which enter into the details of our experience.

Nearly twenty years elapsed from his conversion to God, during which time he was made a class leader and local preacher in the Methodist society, before (to employ his own language) he "saw the way of faith more perfectly." This was in the year 1784, when York was favoured with the ministerial labours of the late Rev. Alexander Mather. Christian holiness was the favourite theme of this excellent minister, and to his preaching Mr. Spence attributed a greater conviction of its necessity, and belief of its attainableness. During a period of solemn impression upon this subject, "I seized," says he, in a letter to the brother before named, "the first opportunity of retiring into secret with the Lord. I there found a hearty giving up of myself to God, wishing him to take the entire government of me; and in this exercise I found much comfort: but it still remained to be made evident to me that God had accepted of my poor offer."

In some perplexity on this point he went to the preacher's house. Mr. Mather was on his circuit; but Mrs. Mather, a plain woman, of considerable scriptural information, became to him another Priscilla; and here he learned to claim the promise as his own, and expect the evidence in believing. Afraid of mistake, he artlessly interrogated, "Is this Methodism ?" It was replied, "It is old Methodism,-proved Methodism."

"I was pleased," says he, "with what was said; because I found that, if this was true, the blessing was within my reach;

for I knew I had power to believe, provided I could be scripturally convinced it was my duty to do so. In returning home I pondered upon what I had heard, upon what I felt, and upon what I could recollect of God's revealed will to persons in such a state. It appeared to me that Christ was then graciously offering himself to me in all his offices. In consequence of this pleasing view, this farther light from heaven, I was led again to make an offering of my whole self to God. I then saw such a suitableness, such a sweetness, such a fulness in the sinner's Friend, as led me to an accepting or closing in with him; believing that from that hour he would give me power to lose my will in his will;-that he would be my indwelling God, the hallower of my heart, and my eternal all. The triune God was then pleased to bless me with a very peculiar sense of his presence, which made it quite satisfactory to me that he would give me victory over self and sin, and that my gracious Saviour would be to me all I had taken him for."

Thus did he become a partaker of the blessing of entire sanctification, which, implying the existence of ignorance and mistake, includes the destruction of indwelling sin, and enables its possessor to love God with all his heart, and his neighbour as himself; and by the possession of which, through a continued act of faith, the remaining forty years of his Christian life were elevated so much above the ordinary standard of Christian profession. The influence of this blessing was evident in Mr. Spence, in the greater softness and amenity it gave to a naturally irritable and abrupt temper, in a superior spirituality of mind, and a direct and immediate access to, and union with God, into which he seemed to have the power of readily drawing others. In this same letter he adds,

"From that time to this, my faith has been variously exercised. At one time I was very much tempted to give up this confidence: in my distress I cried to the Saviour, as having spilt his precious blood for me; when I was strengthened by those words occurring to my mind; I have prayed for thee that thy faith fail not:' as this blessing was received, so is it kept. I find it necessary daily to renew my covenant with God, by freely giving myself to, and heartily accepting of him, as at the beginning Thus, fighting the good fight of faith,' my soul, through infinite mercy, is preserved in life. That this is no deception I am satisfied, because it brings Christ so fully into the soul, raises the affections so completely to heaven, and excites to so much practical purity.

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"And as the blessing was received by faith, so I conclude it might have been received sooner, as it cannot be doubted that God was as willing to give himself to me some years before as on that night on which he taught me thus to accept him. When a soul is brought to feel its want of this blessing, and is made

willing to part with sin, nothing need hinder it from entering fully into life. What can hinder, but a doubt whether the Lord means what he says? "Why is it that ye have not faith?'

"Perhaps you will be surprised when I tell you that my poor, afflicted, but resigned and happy wife, has received the blessing. Till within a few months, she utterly disbelieved the doctrine; but about three months ago, she was stirred up to seek it, and cried mightily to God until he heard her prayer, and said, 'Be it unto thee even as thou wilt.' The perfect understanding she has in this kind of experience, with the sweet change which evidently appears in her, leave not the smallest room to doubt the reality of the work."

His views of this privilege, which were strictly Wesleyan, I feel happy to be able to explain, a little more at large, and chiefly in his own words. I transcribe from some recollections of a favourite sermon of his on 1 Thess. v, 23, 24. Sanctification he explains, with allusion to the use of the word in the Old Testament, to signify "being separated to holy purposes by purification;" he defines it, "the being saved from every temper contrary to love, and every desire contrary to the will of God;" and represents it as evinced "by an ability to depend wholly and constantly upon God, to rejoice evermore, pray without ceasing, and in every thing give thanks."" As to the mode of its attain⚫ment, he observes, "there must be a firm belief of the doctrine, with at least some proper views of it, and a hearty conviction that we stand in need of it. We must remember it is the work of God, which will prevent us from thinking it impossible; we must seek it in the appointed means, and receive it upon God's own terms; we must also be willing to give all up for it, and not only so, but to venture for all; one of which is equally necessary as the other. To retain it,-As ye have received Christ Jesus the Lord, so walk in him.' Having given up all into the hands of God, let it remain there; and not only never resume what you have deposited, but continue to believe; for if your faith waver, your love and obedience will fall short of the proper standard. But you must also labour for more. If you continue to believe, new light will shine, fresh power be communicated, which you must faithfully improve, aiming at all the mind which was in Christ Jesus." Another part of the subject respects some of the ways in which it is lost. "Some part with it," he remarks, "because it does not exactly correspond with the notions they had previously entertained of it. They supposed they should be vigorous, strong and active; and perhaps, instead of this, they find themselves weaker and more dependant than ever they did in their lives: they supposed that they should not be again assaulted with temptations to evil, or that it should not come nigh them; instead of which they find themselves more harassed than