as not to need that any should testify to him concerning man, chap. ii. 25, knew full well, how difficult it would be to convince the awakened mind that there is forgiveness with God, that he may be feared, and that, with him, there is plenteous redemption, Psalm cxxx. 4, 7; and therefore, among the invitations of his mercy, we find everything that is persuasive in argument, Hosea ii. 7, and tender in affection, Jer. xxxi. 20, and inspiring in hope, Luke xv. 20. Quotations, almost sufficient in themselves to constitute a common-place-book of the Bible, might be adduced to prove this point. Remonstrances, warnings, entreaties, invitations, and promises, addressed to those who have destroyed themselves, Hosea xiii. 9, by forsaking their own mercies, Jonah ii. 8, comprise no inconsiderable portion of both the Old and New Testament.

That the individual backslider may participate these blessings, let him review the past. This is, perhaps, an unwelcome task; but God requires it, Haggai i. 5; Rev. ii. 5. The infliction might have been far heavier. have comprehended the entire of life, case of the rich man in hell, Luke xvi. 25. Why, then, should a living man complain, a

It might

as in the

man for the punishment of his sins? Lam. iii. 39. Whatever may be the pain, or difficulty, of the attempt, unless he would abandon all hope of restoration, and give himself up for lost, the backslider must consent to think upon his ways; and the sooner he brings himself to that exercise the safer. He must think of his early vows, of the day of his espousals, of the gladness of his young discipleship, and of the hopes which his incipient course excited in the minds of the faithful. He must rememberhow once, in his heavenward pilgrimage, he bid fair to outstrip most who were in Christ before him ;-how the ardour of his zeal sufficed to render the ordinary dulness of piety the more evident and the less tolerable;-how, from his brighter example, many even of the saints took occasion to acknowledge their unprofitableness, and to "renew their strength;" while, through his instrumentality, sinners received the word with gladness, yielded their hearts to Christ, and pressed into the kingdom of heaven.

Supposing he has no such recollections, let him rather ask, whether he has ever known the grace of God in truth, or whether the whole of his religious profession has been anything better than one perpetual lie. But, provided

I

he can go the length already mentioned, let him, without delay, proceed yet further.

Next, then, must pass in review before him, the circumstances which lowered the tone of his piety;-how the friendship of men supplanted communion with God;-how the cares of the world choked the word and rendered it unfruitful;-how his days were wasted in the pursuit of vanity ;-how he restrained prayer before God, till for the closet he had so little time, and for the sanctuary so little inclination, that when "the hour of prayer" returned, it returned not for him ;-how he went, from bad to worse, till the Scriptures lost their interest, and the very cross its glory, while, taking as his standard the opinions of men instead of the true sayings of God, he began to account himself, with all his defection, a paragon of excellence, and to imagine that he might lawfully remit a measure of his services.

Remit a measure of his services! To whom, then, were those services professedly rendered? "The everlasting God, the Lord, the Creator of the ends of the earth." Under what specific acknowledgment? That of personal and individual obligation, arising not merely from providential blessings, but also from the posses

sion and enjoyment of redeeming grace. And, what was their aggregate amount? A feeble expression of his thankfulness. And, what their ultimate direction? Just that, without which, human life, at its best estate, is altogether vanity.

Amidst these recollections, how shall he attempt to justify his conduct, or what shall he urge in arrest of judgment ! Shall he cite the world to share his punishment? Nay, verily! that world is condemned already, John iii. 19. Shall he require his associates to bear a portion of his guilt? Vain the demand! they have yet to answer for their own, and "none of them can, by any means, redeem his brother, or give to God a ransom for him," Psalm xlix. 7. Or, shall he say that the sanctuary, and the sabbath, and the Bible, are not the same that they used to be? If not, why not? Whatever the difference, he has occasioned it. The sanctuary, peradventure, has the identical ministry that it used to have; and assuredly the sabbath numbers as many hours, and the Bible as many chapters, as in years gone by. The only alteration is with himself. Nor, is it strange that, in this case, even prayer should have lost its power; for he has not, because he

asks not, he asks and receives not, because he asks amiss, James iv. 2, 3.

Let, then, the backslider cease to lay the blame on circumstances, or to charge his criminality on any but himself. Humiliation, sincere and heartbroken humiliation, before God and man, is the only course that can avail him now. While he cherishes the slightest propensity to extenuate his guilt, his restoration is impossible. The very disposition, which would plead excuses for sin, is at once the result and the indication, of a conscience and a heart, unawakened and unsubdued. So generally is this the case, as to form a test, of character, all but universal; the only exceptions being those which result from religious ignorance or mental imbecility. The holiness of God, and the sinfulness of man, the reasonableness of the law, and the unreasonableness of transgression, are subjects so apparent to an enlightened mind, that, whatever may be the case with those who are deficient in information or understanding, no man of intelligence has a right to dismiss, from his personal apprehensions, the fear of hell, who does not wonder that he is not already there.

Contrition is the first proof of humiliation,