Let

forward," must be our constant watch-word. him not satisfy himself with being a sincere Christian. Let him seek to be an advancing Christian. Let him remember, that his present attainments 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 in remissness or security; against needless fellowship with the world; inordinate enjoyment of lawful pleasure; neglect of the Word of God; formality in duty; and 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 that his more full apprehension and enjoyment of them, so far from giving licence to indolence, will furnish a fresh stimulus for renewed and increased exertion. He thus discovers forgiveness of sin to be his present possession, 2 union with Christ as the direct source of his spiritual life 3— "springing up," by the power of the Spirit in his heart, "unto everlasting life."4 Thus receiving the promise, the Author, the earnest, and first-fruits of salvation-he "receives salvation" itself, as "the end of his faith." 5

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 injurious. The unsettled professor cannot plead his uncertain title to the promises of support; and therefore, being unable to apply for strength upon the Scriptural warrant, he 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 apostacy. Instead of acknowledgment of sin, there is a flinching from conviction. Solemn recollections (such as "Where is the blessedness that ye spake of ?"2_ 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. 4 Yet until the man begins to feel restless and miserable, the case is hopeless.

3

The convinced backslider should be treated with pity,

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. Compare also Blackwell's Method.

Evang. pp. 212-223.

2 Gal. iv. 15, also iii. 1-4.

3 Such as Prov. xiv. 14.

4 2 Sam. xii. 1-13.

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 would be swallowed up with overmuch sorrow," and "Satan should get advantage of" the church. Let him be exhorted to a 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,' in the assurance that the same love that pardons sins, “heals backslidings." 4 The instance of Peter will illustrate the tender exercise of love employed at once to deepen conviction, and to complete the restoration. 5 The power of this love may be expected to mark the subsequent character with a deeper hatred of sin -a more contrite abasement in the recollection of helplessness a more careful circumspection, 6 of Christian conduct, combined with a most constant attention to the means of grace, and with a higher estimation of the Saviour.

1 Gal. vi. 1.

2 1 Cor. v. 1-7. with 2 Cor. ii. 1-11. 3 Zech. xii. 10.

3

4 Micah vii. 18. Hosea xiv. 4. The whole book of Hosea, together with Jer. ii-iv. 1, deserves most careful study for the treatment of this case.

5 Luke xxii. 61, 62. Mark xvi. 7. John xxi. 15—17.

6 Comp. Isa. xxxviii, 15.

SECTION VIII.

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.1 And indeed such professors, if they do not actually come short, at least "seem to come short." 2 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." 4

Their deficiency in the Christian establishment also appears in the narrowness of their charity, and in their want of exertion for the spiritual good of their neighbourhood, or the general cause of Christ.

1 Heb. v. 11-14.

3 Josh. vii. 10. with 2 Pet. i. 5-10.

2 Ibid. iv. 1.

4 Rev. iii. 2.

Some of our people, of whose Christian sincerity we feel no reasonable doubt, evidence but a faint influence of constraining love, in their unconcern for the moral wretchedness around them.

Defects in self-government, and in the several branches of the Christian temper, may here be naturally expected. As the principles of the gospel are little understood or applied, their operation is feeble and inconstant. For the same reason, a worldly spirit displays itself, from the want of the counteracting bias of faith in active and habitual exercise.1 Neglect of the Ministry (the institution ordained expressly for the prevention of this evil) is the frequent cause of this defective profession. The Apostles exhibited the fullest display of evangelical privileges, not only for the consolation of the established, but probably for the excitement and conviction of the indolent. For what do they know of being "filled with all joy and peace in believing?" How little comprehension have they "with all saints, what is the height, and depth, and breadth of the love of Christ," as the medium of being "filled with all the fulness of God!" Should we not warn them against resting in the perception of truth, without realizing that experimental and practical influence, which would give them a clearer apprehension of its value, and a sufficient impulse for its retention? And should we not labour to stir up a close self-inquiry, an earnest habit of prayer, deeper self-acquaintance and self-abasement, increasing activity in Christian obedience, and a stronger excitement to ascend the elevated stations of faith, that they might gain more extensive, animating, and heavenly prospects?

1 John v.

4, 5. Gal. vi. 14.

"Eph. iv. 8-14.