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. † 1 Cor. v. 1-7. with 2 Cor. ii. 1—11. § Micah vii. 18. Hosea xiv. 4. 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."§ 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, of their neighbourhood, or the general cause of Christ. 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. case. Want of sincerity in the reception of truth, will usually appear in the investigation of this stationary The love of holiness, and the desire of Christian advancement, were not the ends proposed. The truth was received as a speculative dogma, not " in the love of it ;" and, therefore, as it was loosely held, it was readily surrendered. 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 its experimental and practical influence, which would establish their judgment in the apprehension of its value, and give 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? SECTION VIII. THE CONFIRMED AND CONSISTENT CHRISTIAN. CONSISTENCY in every branch of Christian temper and practice is requisite to form the character here noticed. The Writer feels little qualified to suggest any applicable remarks for this case. The sum of the prayers and exhortations of the Apostles for their converts, was, that their views of doctrine might be enlarged, their sense of obligation deepened, their standard of practice more elevated, their enjoyment of privileges more exciting, and their fruitfulness more abundant. The Apostle prescribes a different mode of treatment to other cases. * He would have us substitute instruction in the deepest and most solid truths, in the room of the elementary principles of the Gospel, entering largely into the counsels of God concerning his people-the security of his covenant on their behalf -the more full exhibition of his perfections in the work of their redemption-of the office and work of Christ, and of the Divine life derived from him. By this system of " strong meat" adapted to their adult state in the Christian life, they will be "nourished up in the words of faith and of sound doctrine," and "their sense will be yet further exercised in spiritual discernment. By this course of treatment we shall expect to observe in them a marked difference from the noviciates in religion, where it would be unreasonable to expect mellow fruit from young scions. The same acts indeed *Heb. v. 14. with vi. 1--3. belong to the young and to the old Christian, but in the latter case they are more grounded and solid. Christian ordinances are attended by the young with greater ardency, but with the old, from deeper principle. The affections in the young are more vigorous and lively. But what is gradually lost in the natural decay of their sensible operations, is abundantly compensated in the improvement of their understanding, resolution, and judgment. Spiritual subjects have changed their seat in the soul. If they are less sensibly exercised in the affections, they are more permanently fixed in the mind. The choice is more settled, intelligent, and uniform. If there be less of spiritual excitement, there is a deeper insight into spiritual corruption, a deeper constancy in the habit of the Gospel. Apart from affliction—a most important means of grace to the Christian,*-the continual flowings of spiritual life and joy are the principles of his advancing knowledge and holiness. His release from the dominion of sin, his fellowship with Christ in his sufferings, death, and resurrection,† his continual view, and application of the cross, constrain him with irresistible and most delightful influence. "The beholding as in a glass the glory of the Lord" with admiring, adoring, and trusting view, advances progression to his image.‡ As he is looked to as our spiritual head, "the whole body grows up into him in all things, and being joined together and compacted" in its several joints and members, "maketh increase of the body unto the edifying of itself in love."§ And thus Christian love-enlarged--extensive--" abounding yet more and more"-evidences the growing conformity to *See John xv. 2. 1 Pet. v. 10. 2 Cor. iii. 18. † Rom. vi. |