It will naturally occur to you, my brethren, that the love of pleasure and of indolence-a spirit of anger and of volatility-and many other propensities to which we are liable, become direct causes of backsliding to those who indulge in them. But we have not time to dwell upon them. The point to be kept in view is, that a constant and increasing religious influence in the soul is necessary to guard it against ultimate apostacy; because in the absence of such religious influence, evil propensities will gain an ascendency, and, in time, break forth in all the malignity of their pestiferous sway. No matter to what propensity we may be most subject, whether pride, or anger, or selfwill, the love of the world, of pleasure, or of ease; if nourished in our hearts-if not overcome by the power of grace, it will at last overcome us. If we will be useful then, in saving any from thus backsliding, we must keep in mind the causes in which it commences, that we may timely arrest its progress, and rescue the wanderers from the snare of the enemy.

5. To know the extent of the deleterious effects produced by these causes, we must bear in mind that they are of a diffusive nature, and extend their deadly influence beyond the individuals with whom they originate. When a person of an ambitious spirit alienates himself from the church, he usually becomes bitter in his feelings against his former brethren, and discovers much of the spirit of our common adversary in endeavoring to draw all he can into the snare with him, reckless of consequences to themselves or the cause. Nay, in this he seems to take a kind of triumphant pleasure; by misrepresentations, detraction, and other mischievous devices, he is ready, whenever an opportunity offers, to create divisions and strife among brethren, weaken their confidence in each other, and excite in their bosoms a spirit of opposition and ill-will, under the influence of which all their spiritual enjoyments wither like mown flowers under a tropical sun. If any are so unhappy as to lend an incautious ear to the affected censures and complaints of such, and allow their feelings to become enlisted for them, they will soon find their own peace of mind destroyed by it, and, as it often occurs, when persons of this description can succeed in arraying whole societies in parties, against each other, many engage so vehemently in the conflict as to throw aside all the restraints of reason and religion, and pass the bounds of recovery themselves. Thus, the apostacy of one who has had influence in the church, ends in the ruin of many. Who of us, my brethren, and especially such of us as have labored extensively in the work of the Lord, has not witnessed the melancholy effects of such disorders and conflicts? If we cast our thoughts for a moment over the field of our labors, how many may we call to mind who were once eminent for their piety and zeal, but who have fallen in precisely this way? How many societies may we think of, which were once flourishing and prosperous; but they have been torn and convulsed by internal commotions, and are now dreary and desolate! What occasion has been given to infidels and scoffers to triumph! How have the hands of the pious been weakened by

such scenes of turmoil! And how much scandal have they occasioned to the Church?

We pretend not indeed that the Church is backslidden. Her statistics, and the acknowledged increasing spirituality of the main body of her membership, prove the reverse to be the case. But we look with deep concern upon the numerous backslidings which yearly occur, and are disposed to inquire, what might not the prosperity of the cause have been, had all these been prevented? Is it too much to suppose, that if all who have named the name of Christ' had been careful to 'depart from all iniquity,' if none had backslidden, the mighty influence which they would have exerted, would have shaken the world, and infidelity and irreligion would ere now have slumbered in eternal silence. O, my brethren, the thought of what would be the probable consequence of the uniform perseverance of all who profess piety, is an overwhelming one, and ought to engage us to exert our utmost endeavors to rescue, by all possible means, such as we see wandering from God. 'Let him know, that he which converteth the sinner from the error of his save a soul from death, and shall hide a multitude of sins.' II. WE SHALL PROCEED TO CONSIDER THE DUTY SUGGESTED IN

THE TEXT.

way,

shall

This duty is, to endeavor by all possible means, to rescue those who 'err from the truth.' Let it be observed that we have proceeded on the ground that every degree of backsliding, from the first aberrations of the heart to the out-breaking of sin, is considered as embraced in 'erring from the truth,' and consequently, whatever may have a tendency to save a brother in the earliest stages of spiritual decline, though the symptoms of it may scarcely be discernible, is embraced in the duty. We will say then, that it implies faithfulness in all those obligations into which we have solemnly entered with each other, in our covenant vows, as ministers and members of the church of Christ. The language of this sacred compact is such as ought always deeply to impress our minds. A company of men having the form, and seeking the power of Godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation. If then, it is a duty to endeavor the conversion of those who have never made a profession of religion, how much more so to watch over one another in love,' and exert our utmost efforts to save our brethren who may at any time show signs of alienation from God and his cause? There is, moreover, this consideration, to bind us to the latter duty our vows are upon us, and they cannot be broken with impunity. In this view of the subject, I earnestly solicit a serious attention to the duty under consideration.

1. In order to the successful discharge of this duty, its nature and importance must be duly considered. And perhaps this was never more necessary than it is at the present time, and in our own Church. While we labor incessantly for the salvation of sinners-while those labors are crowned with success, and new and flourishing societies are springing up in every direction and while we add thousands to our

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numbers every year, do we apply ourselves with equal zeal to the work of saving those in the Church who err from the truth?' Do not many, by our neglect, it is to be feared, fall wholly away ? I say not this by way of rebuke. I know there have been causes calculated to lead to such a result. But these causes, though they may palliate, cannot remedy the evil. If by any means we have been remiss in this matter, it becomes us the more seriously to consider it, and the more diligently to attend to that part of our duty, which, through inadvertence or otherwise, we have neglected.

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I say there have been causes calculated to produce such a result.These we should do well to consider, in order to guard against the remote influence they may yet insensibly exert upon us. When our fathers in the Gospel commenced their work in this country, they had no large societies to superintend—no old difficulties to settle-no backsliders to admonish-no wanderers to reclaim. Their main business was to warn sinners to flee from the wrath, to come,' and to teach inquirers' the way of salvation.' The evils and labors which multiply upon our hands, as the work extends, were so inconsiderable at the commencement, and of so gradual a growth, after they began to exist, that they were scarcely to be seen among the objects which engaged the attention of our venerable predecessors. But the impulse of their labors upon all descriptions of sinners, resulting in successive revivals in every direction, and spreading until revival met revival, has excited our admiration, and inspired us with an intense desire, closely to imitate their example. With an eye constantly upon their labors and success, and feelings alive to imitation, it is natural that we should think more of success in that part of our work which most resembles theirs ; and, by consequence, in the same degree, lose sight of that which did not come, or came but partially within the range of their labors. To this observation we may add, that the views and feelings of aged Christians, who witnessed the early labors of the first ministers in our Church, and the revivals of those days, sometimes have an influence in this matter. They are ever pointing the minds of their young brethren to those scenes, and keep them on the stretch for a continued succession of similar ones, by holding up their hands and encouraging their hearts, so long as they see them wholly bent upon this single object; but if at any time they are called to the patient work of endeavoring to reclaim the backslider, and to restore confidence among alienated brethren, they do not find the same cordial co-operation in it, at least by many. Some, indeed, go far to check their feelings, by insinuating their want of ardor and zeal in promoting revivals, when their attention is at all turned to any other subject. These circumstances have had

a tendency to cause this duty to be too much neglected.

To these we may add also, that the nature of this work is less calculated to engage our feelings, than is that of laboring to bring in those who have never professed piety. Awakened sinners are tender, and receive our admonitions and instructions kindly. Every thing we have to do in leading them to Christ, accords with the best feelings of the heart; and the pleasures which attend their con

version, and in which all who are devoutly engaged in a work of revival, largely partake, are a thousand rewards for all their labor and toil. But the work to be performed in endeavoring to reclaim the backslider, differs materially from this. They who are conscious of the internal workings of an evil heart of unbelief,' are in a state to repel admonition, and to treat their best friends as their worst enemies. The pride of heart which is always incorporated with a spirit of backsliding, renders those who are exercised by it, much more tender of their reputation, than of their own spiritual welfare. Hence, when their defection becomes evident, and a brother, tremblingly alive to their danger, ventures to suggest his concern for them, especially if there be occasion to call their attention to any improprieties of conduct, as the grounds of his labor with them, they are exceedingly prone to receive it unkindly, and to cherish a spirit of bitter malignity against such a friend. This is seen to be so frequently the case, that it requires, no common share of christian fortitude to perform a duty so ungratefully received, and often, so painful in its consequences. If, therefore, we would be successful in it, we must take a deliberate view of it in all its bearings; and without reference to what may be the consequence to ourselves in unsuccessful cases, we must apply ourselves to the work generally, having respect only to our recompense of reward in heaven.

2. If we would succeed in this work, we must exercise the moral courage to withstand the artifices of those who labor to lead the unwary astray. When false teachers obtrude themselves among the people of God, and endeavor to seduce them—when evil workers spring up, and cause divisions, and exert themselves to make parties and draw disciples after them-when efforts are made by any to turn away the hearts of the people from the simplicity of the Gospel, under any, or all of these and the like circumstances, the duty under consideration plainly requires that we should promptly, though in the spirit of meekness, interpose our influence to rescue the weak and inexperienced from their artifices. In like manner we shall often find that the same object will require promptness in excluding persons of a certain description of character from the Church. I say persons of a certain description of character; for I am not an advocate for hasty and liberal expulsions; nor can I be, without evident incongruity of sentiment, and violation of principle. is danger of being influenced in this work, more by feeling than by a sober conviction of what is necessary for the purity of the Church, and the honor of the cause. This is especially the case with those members who become partizans in any cause in which the standing of others is involved. But the principle I maintain, is, that when a person gives full evidence of wishing to retain his place in the Church, only for the purpose of exerting an influence to disaffect and corrupt its members-that he has no desire to be benefited by its institutions, or pleased in witnessing the spiritual prosperity of others—and when there remains no reasonable probability that his continuance will have a tendency to restore him-then it becomes

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duty, however we may be connected with him as a man, unitedly to say,' he hath no more place among us. We have delivered our own souls.' But this painful work should be decided upon and executed by the church with the same views and feelings which we may suppose would influence a man, having a hand or a foot diseased, to decide upon amputation-only after every effort to effect a cure has failed, and given place to a sober conviction, that to retain it in connexion with the body is dangerous. For though it should not be deemed the most likely cause to save the excluded individual, yet it is essential in many instances, for the salvation of others, whose peace and piety are usually more or less affected by their connexion with him, so long as he continues to exert his pestiferous influence in the bosom of the Church.

4. This duty requires that we be faithful toward each other, according to our covenant vows. By these we are bound to pray one for another, and watch over each other in love. If we are particular to pray for our brethren in our closets, and in our social intercourse, often to unite together in supplicating a throne of grace, it will have an effect constantly to impress our minds with a deep and sincere regard for their spiritual prosperity; it will prepare us to watch all opportunities to do them good, and it will give them to entertain that veneration and regard for us, which will cause our very life and conduct to throw a restraining influence about them, which will tend to check the risings of corrupt desire, and rescue them from the snares of the enemy. These are some of the advan tages of our covenant relation, in which this duty is certainly implied. All this is clearly inferrible from those passages of Scripture in which Christians are instructed to build themselves up upon their most holy faith, to exhort one another, and to labor together for the edifying of the body of Christ. This work may not indeed be deemed as splendid and imposing as that of bringing back wanderers who have gone far away; for the extent of the effect of it may never be known in this world. But when we consider how many seeds of apostacy it is calculated to subdue, which, if not thus early checked, would grow up to maturity-how much reproach and scandal, which their unrestrained growth would have occasioned, is prevented by it-how much more effectually the evil is remedied at this incipient stage, than it can be afterwards we shall be satisfied that much of the duty suggested in the text, is embraced in the faithfulness of christians toward each other according to their covenant engagements.

5. The duty implies a faithful and friendly course of labor with those who transgress openly, indulge in sinful words and tempers, or habitually neglect the means of grace. When we witness any of these in a brother who has once been zealous and ardent in the cause of religion, he should become an object of our special solicitude and care. His case is a deeply interesting one, and needs to be tenderly treated; because, under such circumstances he will be likely, for want of the degree of restraining grace which one in such a state must be supposed not to have, at our first approach to repel us,