redeem Israel from all his iniquities." (Ps. cxxx. 7, 8.)

If the neglect be partial and involuntary, spiritual declension is probably the cause. WHILE the believer, with deep humiliation, reviews the evils of his past lifereflects upon the awful consequences of sin, and contemplates, with adoring gratitude, the astonishing love of God the Father, the amazing condescension of God the Son, and the stupendous work of God the Holy Ghost, as exhibited in the economy of redemption, and feels "the love of God shed abroad in his heart" (Rom. v. 5), he does not neglect the private duties of the closet, but anticipates with delight the return of those seasons of private prayer in which he has frequently enjoyed sweet communion with the Lord, and found his service perfect freedom.

Having "escaped the pollutions of the world," and being watchful lest he be again entangled therein and overcome"

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(2 Pet. ii. 20), a temptation from that quarter excites his alarm, leads him to his closet, and makes him more earnest in prayer: thus the purposes of the enemy in presenting the temptation are defeated. But he is liable to an attack in a more vulnerable part. Religion is his delight. An evil in a religious garb he does not suspect. Ignorant in some measure of the devices of his spiritual adversary, he has little or no apprehension of meeting him transformed into an angel of light. He is not aware of the paralysing effects which an inordinate zeal for the non-essentials of religion has upon the inner man; nor of the intoxicating nature of that busy, prying curiosity, which intrudes too far into those mysterious and deep things of God and religion, which are most remote from the understanding of the best and wisest of men. Having tasted much of the pleasantness of religion, and being anxious in the pursuit of more, he eagerly grasps at any thing that may be urged by those whom he highly esteems and regards as fathers in Christ, as absolutely necessary to render his

Christianity more pure and primitive, or to increase his measure of religious knowledge. This is an important crisis—a time of much spiritual danger: the enemy of souls is ever watchful to hinder the Christian in his course: whatever diverts his attention from the weightier matters of religion to those which are comparatively unimportant, does this. Hence it is, that such as have their thoughts more occupied with the non-essentials of religion than with the power of godliness in the soul, seldom make much progress in humility or heavenly-mindedness, and are often lamentably deficient in the duties of the closet.

The temptations of the enemy which have the semblance of religion are the most artful. What is called a religious controversy a dispute about the government and discipline of Christian churches-the modes of public worship and administering the ordinances of Baptism and the Lord's Supper or on some abstruse theological subject, often succeeds. Perplexed with the discordant opinions of the controvertists, the pious Christian laudably resolves

to examine and weigh for himself the arguments on both sides: on the issue of his inquiry much depends. If, happily, he discovers that the disputation does not relate to matters affecting religion itself, but to non-essentials, concerning which good men may decidedly differ, without the smallest diminution of liberality, or Christian forbearance, towards those of a contrary opinion, it is well. His perplexity ceases, and his heart is enlarged in Christian love towards all who love the Lord Jesus Christ in sincerity; and he finds additional pleasure in his secret prayers, when, in giving vent to the pious feelings of his soul, he copiously intercedes for the universal church of Christ. But if, unhappily, he conceives the disputable articles to be very important, and imbibes a controversial spirit, he receives a wound materially affecting his spiritual health-his mental appetite becomes vitiated-he cannot feed on the most important truths unless the mode of serving them up precisely fit his humour. His zeal is soon diverted to a new channel, and his thoughts are wholly occupied with

arguments in support of his favourite position. He begins to feed, as it were, on the very husks of religion. A vast declension in spiritual things takes place in him, and he perceives it not. He frequently neglects private prayer: not voluntarily indeed; but, having his mind fully occupied with things that have the semblance of religion, he forgets to retire: when he recollects himself, he hastens to his closet; should the work of his favourite author in the controversy be near his Bible, he cannot resist the temptation to read just a page or two in that. He reads: he finds his time almost gone; the reading of the Scriptures is postponed to a more convenient opportunity, that he may spend his few remaining moments in prayer. With his lips he goes over, as it were mechanically, a few important petitions, whilst a multitude of thoughts are rushing into his mind. This corroborates his own argument; that refutes the argument of an opponent. He rises from his knees with a mine, as he conceives, stored with wisdom he feels himself qualified, had he the power, to re