so that a mis-shapen figure presents itself in the place of the symmetry of Christian graces in "the beauty of holiness." The watch needs a regulator as well as a main spring, to maintain the wheels in that uniform, harmonious, and subservient motion, which accurately represents the succession of time. Every disposition must be exercised in its due proportion and combination, if the young Christian would aspire to the high privilege of "adorning the doctrine of God our Saviour in all things." As an illustration of this Christian consistency, we may suggest the importance of inculcating conformity, and obedience to those connected with them (especially where they oppose) in all things consistent with the authority of God. Young Christians (those particularly who are young in age) often offend here. Their zeal is not tempered with humility and self-denial, and they not unfrequently bring needless offence upon religion, and bring themselves into difficulties, which they are afterwards convinced might have been avoided. Where the natural character is yielding, firmness in withstanding worldly compliances should be urged. Where it isnaturally firm, submission-especially to parentsshould be pressed; it too often having been found, that their warm zeal for God has proved to be the indulgence of their self-will and impatience of restraint. Let it be ever enforced, that nothing but the positive obligation of a Divine command can set aside the deference so justly due to parental authority. It might also be a wise part of the Ministerial superintendence of the young Christian, to provide for him some friend, whether older or of his own age, whose sympathy, experience, and consistency might prove of material service. But as regards our own counsel, admonition, and encouragement-" Press forward," must be our constant watchword. Let him not satisfy himself with being a sincere Christian. Let him seek to be an advancing Christian. Let him remember, that the attainments he has made, are but the commencement, and not the finishing of his work. Let him constantly examine and exercise his faith. Let him guard against neglecting his own heart-letting down his watch in security-indolence in the use of appointed means-needless fellowship with the world—inordinate enjoyment of lawful pleasure-neglect of the Word of God-formality in duty-the power of besetting sins and temptations. Let him expect that the rest that he has found, as the fruit of holy violence,* will abide with him in the same course of conflict. Let him know, that the privileges which he had anticipated at some indefinitely distant period, were his portion from the earliest dawn of his faith, as being not attached to its degree, but to its sincerity; and his clearer apprehension of them, so far from giving license to indolence, will furnish a fresh stimulus for renewed and increased exertion. He will know forgiveness of sin as his present possession,† union with Christ as the direct source of his spiritual life-"springing up," by the power of the Spirit in his heart, "unto everlasting life."§ Thus receiving the promise, the Author, the earnest, and first-fruits of salvation--he "receives salvation" itself, as "the end of his faith."|| *Matt. xi. 12. † 1 John ii. 12. John xv. 1-5. 1 Peter i. 9. SECTION VI. THE BACKSLIDER.* WHAT Minister is not conversant with this most affecting case? Unsoundness of doctrine, love of the world, the indulgence of sin, and the neglect of prayer, are palpable causes of backsliding. The power of unbelief, and the want of Christian establishment, are causes less obvious, but probably not less frequent or less hurtful. The unsettled professor, not having assured his title to the promises of support, cannot plead it; and not applying for strength upon the Scriptural warrant, is left to his own unassisted weakness. His comforts (if indeed he could speak of them) not being built upon a personal interest in the Gospel, were feelings, fancies, delusions—not faith-no solid ground of support. Sometimes we find the backslider in a hardened state, advancing rapidly on the high road to apostasy. Instead of acknowledgment of sin, there is a flinching from conviction. Solemn recollections—“ Where is the blessedness that ye spake of?"-are the thoughts of eternity peaceful?—the awful declarations of Scripture, or (as in David's case) a sudden and unexpected self-accusation may however produce conviction.§ Yet until the man begins to feel restless and miserable, the case is hopeless. *The reader is referred to a tract by the late Andrew Fuller, for the most full and instructive description of this case, and of the best mode of treatment. † Gal. iv. 15, also iii. 1-4. § 2 Sam. xii. 1-13. Such as Prov. xiv. 14. The convinced backslider should be treated with pity, as if we really grieved over him—not spared, but yet felt for his conscience probed, yet with tender recollection-the depth of his departure pointed out, yet himself "restored in the spirit of meekness."* This was the treatment of the incestuous Corinthian; first handled with severity, in order to produce conviction; when convinced, sustained and confirmed in the most tender regard, "lest haply such a one should be swallowed up with overmuch sorrow," and "Satan should get advantage of" the church.† Let him be exhorted to diligent use of means, and a resolute abandonment of the ways and intercourse which had drawn him aside. Let him be guided afresh, as if he had never known the way to the foot of the cross, there to "look on him, whom he has pierced, and mourn." The way is open for him as for any willing sinner, and the welcome equally assured. The same love that pardons sins, "heals backslidings."§ Jer. ii-iv. 1. and the whole book of Hosea deserve most careful study for the treatment of this case. The instance of Peter will furnish an individual illustration of the tender exercise of love employed at once to deepen conviction, and to complete the restoration.|| The power of this love is often displayed in marking the subsequent experience and conduct with a deeper hatred of sin-a more contrite abasement in the recollection of helplessness-a more careful circumspection, with a more constant attention to the means of grace, and with a higher value of the Saviour. * Gal. vi. 1. Zech. xii. 10. Luke xxii. 61, 62. † 1 Cor. v. 1-7. with 2 Cor. ii. 1—11. Mark xvi. 7. John xxi. 15-17. SECTION VII. THE UNESTABLISHED CHRISTIAN. THE sincerity of our Lord's disciples under his personal Ministry, was not more evident than their want of establishment in faith and knowledge. In many of our people we mark a similar defectiveness in Christian knowledge or spiritual perception. Grace is more in the seed than in the operation. It wants exercise to draw it out into practical influence, that love may be more fervent; faith more active; prayer, if not more. frequent, yet more spiritual. The Apostle did not treat this case with the soothing tone of sympathy, but with the strong stimulants of conviction and reproof.* And indeed such professors, if they do not actually come short, at least seem to come short." If they are alive, it is a bare sickly existence, with little power of exertion or capacity for enjoyment. They undervalue even their scanty measure of progress, else would they reach forth for higher attainments and more aspiring hopes. True grace sets an edge upon the appetite, rather than satisfies it. But where unbelief is faintly resisted, indolence substituted for exertion, and they are " lying on their faces," instead of exercising painful diligence in their spiritual interests, "the things that remain," for want of being "strengthened," will be ready to die."§ 66 66 Their deficiency in the Evangelical standard also appears in the narrowness of their Christian charity, and in their want of exertion for the spiritual good *Heb v. 11-14. Josh. vii. 10. with 2 Pet. i. 5-10. † Ibid. iv. 1. § Rev. iii. 2. |