Zion-ward, takes up his cross, and travels towards the heavenly world.

But although his feet be directed in a right path, he is far from being satisfied with himself. He cannot forget the transgressions of his former life. There was a time when sin was not a source of distress to him, and when, indeed, he saw nothing of the evil of it. He would not then own himself a sinner, and ridiculed those whom he found depressed in spirit, on account of their sins. Thinking, nothing of the justice and holiness of God, and the demands and sentence of his law, he trifled with sin, and committed it without remorse. God, said he, is merciful, and there is no doubt of forgiveness. But now, when he looks back, he cannot bear the reflection! His sins appear as multitudinous and aggravating. He wonders God did not cut him down in the midst of his folly. He remembers how he abused divine goodness, slighted conscience, neglected duty, and offended Him to whom he is under infinite obligations. Under a sense of this, he now feels a heavy burden, often doubts whether the Lord will be gracious to him, and, like David, prays, "O remember not against me former iniquities; let thy tender mercy speedily prevent me, for I am brought very low. Help me, O God of my salvation, for the glory of thy name; and deliver me, and purge away my sins, for thy name's sake." Ps. Ixxix. 8, 9.

It may be necessary to observe here, that all christians have not the same pungent feelings on their first convictions. Some are remarkably distressed under a view of their guilt; others feel, but not to the same degree. A sense of guilt,

however, more or less belongs to all. Nor are those to be considered as truly regenerate who do not find sin to be a burden. Where there is life, there will be feeling. A ponderous weight upon a dead person will not be felt; but upon one where there is life, whether the infant or the aged, there will then be a susceptibility. So with true christians whether babes in Christ, or fathers, sin will be burdensome. "I know, I know," says the christian, "that I am a sinful creature: looking at what I once was, I tremble; and beholding myself as I now am, I am fearful. I will declare my iniquity, I will be sorry for my sin. I have nothing in myself but what is a source of shame : I can do nothing but what is imperfect. All I have, and all I am, is tainted with human infirmity. If a single perfect thought could save me, I have it not. To thee, O Lord, therefore, I must look for mercy. Interpose, or I am undone. Shew compassion, or I must die! Die a sinner! Die miserable! Die without hope! Die to bear thy indignation, and to reap the fruits of my own sin! O Lord, save, or I perish!"

While guilt thus presses hard, the christian is led to enquire what hope, what confidence, he may indulge; where he can find rest for his troubled conscience; how he can obtain real happiness; whether there be salvation for such as he. Here, then, we see him employed in consulting the sacred oracles, and here it is, by divine assistance, he obtains relief. Here he finds that a Manasseh, a Saul, a Magdalen, a Thief on the cross, were pardoned, and received to glory. Here he learns that a fountain is opened for sin and uncleanness. Here he beholds promises which strengthen his

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faith, brightened his hope, and comfort his mind. With what pleasure he reads, then, that "the blood of Christ cleanses from all sin; that he is able to save to the uttermost all that come unto God by him, seeing he ever liveth to make intercession for them; that this man receiveth sinners, yea, that it is a faithful saying, and worthy of all acceptation, that he came into the world to save sinners." 1 John i. 7. Zech. xiii. 1. Heb. vii. 25. Luke xv. 2. 1 Tim. i. 15.

These promises furnish matter for prayer, and a sense of duty as well as of privilege excites him to come to the throne of grace. He cannot now live, as he has done, without supplication to his God. Ah! he remembers well how he has neglected this, and that he has acted more like the beasts of the field than as a rational being, accountable to his Maker. He remembers, too, how praying people were the butt of his ridicule, how disgusting their prayers were; and when in the house of God, how tedious the service, how irksome the devotion of others has been to him. Yea, probably, he recollects more: he calls to mind the time when he actually derided and persecuted the people of God; endeavoured to disturb their devotions, to destroy their bibles, and to make them miserable. But now what a pleasing change! Behold he himself prays; happy to retire from those he once associated with, that he may implore the mercy of his God, and experience communion with him. Now the people whom he despised are the objects of his delight. He hastens to their company, he unites with them in their services, and participates with them the

blessings attendant on those who wait on God, and devote themselves to him.

It is not to be supposed, however, from what we have said above, that the young christian is immediately possessed of the gift of prayer, so as to address his Maker with that freedom and propriety which belong to the more experienced christian. There is much ignorance and imperfection. But we are not offended. He is a babe; and the lispings of a babe have charms, and make us feel as well as the more accurate language of the more mature. We admire the grace that dictates his desires, and we excuse the language in which they are clothed.

Another peculiar characteristic of the young christian is zeal. We often discover more of this in him than in those who are more advanced.

God, perhaps, graciously bestows much, in order to break through the difficulties and withstand the great opposition to which he is exposed. The young christian, too, it must be remembered, knows but little of the strength of human corruption, and the inveteracy of prejudice. He imagines he can easily reclaim those who have been long accustomed to vice and immorality. He sees things so plain himself, that he supposes others must see the same. Full of love to the Saviour, he would fain bring others to love him, too. He sets about converting the world, and discovers much activity; till at last he finds what Melancthon found, that " Old Adam is too hard for the young christian."

Here, then, we must consider the shades in his character; some imperfections, which nothing but a greater experience will remove. He has

been but a short time in the way; his mind cannot be much enlarged; his knowledge must be but scanty; his judgment respecting divine things cannot be matured. The world lays snares for him of which he is not aware: the argument of a superior, the smile of a relation, the promise of a friend, and the suggestions of carnal prudence, sometimes lead him aside. Though sincerely engaged in the cause of his Divine Master, he has not, altogether, entirely shaken off customs, and divested himself of prejudices he imbibed in nature's school. These have proved a thorn in his side, and given the world an opportunity of attacking him with hopes of success. He has had but few occasions, as yet, to witness the deceitful operations of his own heart. This is a book he has not been accustomed to read till lately. Many fine descriptions have been set forth here; many fine pictures have been drawn, and many delightful prospects represented, that have, after all, proved fallacious, and by which he has been deceived. His little acquaintance, also, with the sacred oracles has led him, sometimes, to put false constructions on the word of God; and he has been in danger of falling into error, had it not been that some who had more experience afforded him instruction. "The de

vices and depths of Satan," also, he has been but little acquainted with. This great enemy of souls has watched his every step, painted things in improper colours, and sometimes put on a spiritual appearance: the young convert, perhaps, has listened to his insinuations, and, while pleased with the phantom presented to his mind, has