and the indulgence of sin-between its occasional prevalence and its habitual dominion-be accurately marked: nay, even the overruling of its lamented incursions in deepening the contrition, establishing the watchfulness, exercising and strengthening the faith, of the afflicted penitent. Let him view the strong encouragement to repeated applications to Christ. If he be really mourning over his guilt, and desiring the pardon and love of the Saviour (a frame of mind inconsistent with the least indulgence of sin), he has his promise for the rest of his soul.1 In bringing his wants and desires to the Gospel, he will find increasing light, consolation, and strength, for the maintenance of the spiritual conflict, until judgment "be brought forth unto victory.”2

VI. THE YOUNG CHRISTIAN.

JUDGMENT, experience, tenderness, and acquaintance with the natural character, circumstances, and habits of the individual, must direct the treatment of this most important case. The young Christian is awakened and excited, but very imperfectly enlightened. There is much self-deception and self-righteousness. His repentance is sincere, but partial; more exercised from the trouble, than from the sinfulness of sin; but slightly connected with faith; and with little consciousness of the habitual backsliding of the heart from God. His faith, though genuine, is confused; rather a feeling or a train of feelings, than an influential principle; associated with comfort rather than with holiness; its principle confounded with its exercise, or different exercises mistaken for each other. There is but little of "knowledge and judgment" in his love; so that, though pleasing in its impressions, it is not that uniform and powerful energy of self-denial and devotedness, which characterizes the adult Christian. He has many infirmities to exercise our forbearance; and many difficulties to excite our sympathy. Glad should we be, could he reach at one flight the summit of perfection. But mean-while, let us not, in violation of our Master's instructions, insist upon his maturity.

4

As the general rule, he must be "fed with milk, not with meat." Yet this must include a full and explicit exhibition of the Saviour in His personal dignity, in His Mediatorial character,

1 See Matt. xi. 28.

2 Ibid. xii. 20. For some most discriminating views, and encouraging directions, relative to these cases, consult Bowles' Past. Evan, Lib. ii. c. 19, 20.

3 See Phil. i. 9.

4 Matt. ix. 14-17. and Calv. in loco.

5 1 Cor. iii. 2.

and in His relation to His people, that in the simplicity of the Gospel he may continually come to Him, "that he may have life more abundantly." Our Lord advanced the progress of his disciples by the gradual revelation of himself:2 for doubtless to "grow in the knowledge of" Him, is the most efficient means of "growing in grace."3

The conflict of faith is a subject of suitable instruction for this case. The perplexities of our Lord's disciples arose from their indistinct perception of the character and power of faith. They knew nothing of its power in realizing unseen help; and, connecting it only with the sensible comfort of their Master's presence, they were utterly unprepared for any emergency in his temporary absence from them. And thus the young Christian wants to be correctly informed in the nature of faith, as an habitual dependence upon Christ, grounded upon the sense of need, and the Scriptural warrant of his power and love. This principle is perhaps most vigorous in a state of conflict," when striking its roots deeper in the heart, in humility, contrition, and self-abasement; so that spiritual depression, (when not directly arising from the indulgence of sin) is the trial of its reality, and the peculiar season for its exercise.

The true nature of experience must be also set out its ground -the testimony of the word, not an impression on the mind—its principle-faith, not feeling-its evidence-holiness, not profession. It is not excitement, which, originating in self, can never be permanent; but the active exercise of dependence on Christ. Faith is the habit of dependence-Experience is the consequent habit of enjoyment; faith instrumentally the life of experience. As the ground therefore is wholly independent of feeling, and fixed upon the perfect work and office of Christ; so no set of feelings, whether bright or clouded, must be suffered to remove the eye from the grand object-the soul from the one sure foundation. The changes however in the Divine dispensations, are needful for the trial of the young Christian's grace, and for his establishment in Christ. Let him therefore in his happy experience be directed to be thankful, but watchful; lest it become the occasion of his pride, rather than the matter of his praise; his security rather than his encouragement; his rest rather than his enjoyment. In

1 John x. 10.

2 See Matt. xvi. 21; xvii. 22, 23; and John xiv-xvi. and the Bishop of Winchester's work, Ch. v. 3 2 Peter iii. 18.

4 Comp. Matt. xiv. 24-26, and Mark ix. 14; with Matthew xvii. 19, 20. 6 See Heb. x. 19–22.

5 Job xiii. 15.

clouded experience, let him ask his heart-"Is there not a cause?" Let him be humbled, not discouraged-quickened to prayer, not hindered by unbelief. Let him suspect his heart, not the promises of God. Let him see his own weakness and unworthiness, without forgetting the power and love of his Saviour. Let him expect to realize his confidence only in humility, self-denial, love, separation from the world and general consistency; the absence or deficiency of which would cast a shade over the genuineness of his faith in his most elevated enjoyment.

The nature, certainty, and requisites of the cross, were the subject of our Lord's early instructions,1 that his disciples might wisely calculate the cost of impending trials-an admirable pattern for us, now that the profession of the Gospel is so often taken up in the dream of a flowery path! as if the crown were easily won, or ever could be won, without the daily cross; or as if there could be a moment for the young Christian, when the denial of his own will, wisdom, or lust, will not be imperatively called for. No outward circumstances of the church can alter these requisitions. He is not forced into the service of Christ; but if he will be a follower, these are the terms. He has no reason to complain of their strictness. The subjugation of his mind to the wisest regulations; the loosening of his heart from the world; the support of his Gracious Master; and a closer conformity to his spirit and example; will be the happy and permanent fruits.

"The Spirit of a sound mind" must also be strongly inculcated. A defect in judgment is a frequent attendant upon the early stage of profession. The mind loses its balance under the first influence of a strong excitement. The affections are tumultuous rather than rational. Like "the crackling of thorns under a pot," they blaze furiously, but with little heat, and speedy extinction. Comfort rather than truth is the object of search. Feeling is mistaken for faith-animal sensations for religion, which is too often estimated by their depth and variety, rather than by their connection with the holy character of Scriptural truth. In various ways, enthusiasm, delusion, foolish and unjustifiable practices, often spring up with serious personal injury, and much to the hindrance and discredit of the Gospel. Hours are sometimes wasted, even over the Bible, in a superficial and irregular course, under the mistaken conception, that not only vain pleasures, but solid pursuits, and even relative obligations, are inconsistent with the exclusive claims of God upon the heart. Thus one set of graces is exhibited to the

1 Matt. x. 34-39.

2 Matt. xvi. 24.

exclusion of others of a different character, but equal importance; presenting a mis-shapen figure in the place of the symmetry of graces in "the beauty of holiness." The watch needs a regulator as well as a main-spring, to maintain that uniform, harmonious, and subservient motion, which accurately represents the succession of time. Holiness in its first motions may be full of heat and joy. But we must give it time to settle into temper and habit—the gos pel acting upon the whole man; regulating every disposition by its authority, and exercising it in its due proportion and combination; thus introducing its subject into the high privilege of "adorning the doctrine of God our Saviour in all things."

We must also enforce the importance of inculcating subjection and conformity to superiors (whether in age or relative connection) in all things consistent with the paramount authority of God. Young Christians (those particularly who are young in age) often offend here. Untempered zeal brings needless offence upon religion, and (as they afterwards discover) difficulties into their own path. With a yielding character, firmness in withstanding worldly compliances should be urged. On a naturally firm temperament, submission—especially to parents-should be pressed; else a warm zeal for God will prove to be the indulgence of self-will, and impatience of restraint. Let it be ever recollected, that nothing but the positive obligation of a Divine command can set aside the deference so justly due to parental authority. To preserve the just equilibrium in this exercise, as well as to assist the progress towards maturity, the counsel of a friend of tried sympathy, experience, and consistency, would be of material service.

But after all-our watchword of counsel, admonition, and encouragement is—“ Press forward." Let not the novice 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. him enter upon the course of holy violence, in the assurance that the fruit of his conflict will abundantly recompense his toil. Let him know, that the privileges, which he had anticipated at some indefinitely distant period, were his portion from the earliest dawn

1 Matt. xi. 12.

Let

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 license to indolence, will furnish a fresh stimulus for renewed and increased exertion. Forgiveness of sin is his present possession ;1 union with Christ is 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."4

VII. THE BACKSLIDER.5

WHAT Minister is not conversant with this most affecting case; connected with unsoundness of doctrine, love of the world, the indulgence of sin, or the neglect of prayer? Perhaps also, the power of unbelief, and the want of Christian establishment, are causes, less obvious, but not less frequent or injurious. The unsettled professor, unable to plead a certain title to the promises of support, is paralyzed in prayer, and 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, delusionsnot faith-no solid ground of support.

Sometimes we find the backslider in a hardened state-flinching from close dealing-advancing rapidly on the high road to apostacy. Solemn recollections (such as "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.

8

The convinced backslider should be treated 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." Thus was 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

2 John xv. 1—5.

3 Ibid. iv. 14.

4 1 Peter i. 9.

1 1 John ii. 12. 5 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. Evan. pp. 212-223. See also an admirable letter in Sidney's Life of Walker, pp. 286–294. 6 Gal. iv. 15, also iii. 1-4. 9 Gal. vi. 1.

7 Such as Prov. xiv. 14.

8 2 Sam. xii. 1—13.