All Christians recognize the great danger (to the unconverted) of coming short of salvation. "Almost persuaded " is sadder than altogether rejecting. Such passages as Heb. 6:and i Cor. 9:do not, as we well know, refer to children of God, but to those who, through outward privilege, have been " not far from the kingdom of God." of whom the apostle says, " It had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them." (2 Pet. 2:21.) The rich young ruler in Luke 18:, who seemed so near, was in reality as far as the proud Pharisee from that justification which, taking his place as distant, the publican found. Such cases as those of Ahab (i Kings 21:27-29), who walked softly after his fearful sin in the matter of Naboth ; of Shimei (i Kings 2:36-46), who lived at Jerusalem, the place of outward blessing and nearness, but on conditions, are alas! but too common in this day of outward reformation, and profession of being under grace, while really an unchanged enemy, under law. Is the reader of these lines, after all, only almost a Christian ? only apparently saved, not really so? Be sure (you cannot be too sure) that self, works, associations, professions, have no place in the foundation upon which you are resting. "Other foundation can no man lay than that is laid, which is Jesus Christ." (i Cor. 3:2:)

But these lines are not written for such as know not our Lord Jesus, but for those who are really "children of God by faith in Christ Jesus." (Gal. 3:26.) To such, the title at the head of this paper should be suggestive. It refers, not to questions relating to our standing as Christians, but to our walk and our communion.

Recovery presupposes declension. Were the believer always in a state of communion, there would, happily, be no need for recovery. But, alas ! God's Word, as well as our experience, assures us that " in many things we all offend." (Jas. 3:2.) There need not be some open lapse into flagrant sin, as in David's case, or that of the man in i Cor. 5:Declension is most insidious. It may be present when there is much labor, as in Ephesus (Rev. 2:); many gifts, as at Corinth (i Cor. 1:); much outward zeal, as among the Galatians. (Gal. 4:)

It is departing from the living God, in whatever degree, shown in the loss of that freshness of first love, that tenderness of conscience, that brokenness and holy fear, which are the sure effects of being consciously in the presence of a holy as well as gracious God. Ah ! beloved brethren, many of us who may not be chargeable with any thing immoral may at this moment be in a sad state of declension-saddest proof of this is the unconsciousness of its being the case. Like Samson, we may not know that we have lost the hidden source of strength, till the bonds of the Philistines awaken us to the real facts.

It is. however, only in passing that one would allude to declension-merely to ask each one who may read this, " How is it with thee to?" Our subject is recovery. Those who are conscious of having wandered-who desire to return – are the ones who need both the encouragement and the warning which are suggested here. For, oh ! what encouragement is held out to those who have lost the joy of salvation ! If God yearns over returning sinners, does He do less over returning saints ? Rom. 5:assures us that " much more" is true of the saint as compared with the sinner.

There is warning too, for, strange as it may seem, it is when a saint is awakened to a sense of failure that he is in greatest danger of self-righteousness. No hearts but ours could find in the realization or confession of sin material for pride. Saddest proof of corruption- to feed upon itself ! This is one of the clear marks of but partial recovery. Confession of sin is eminently fitting and necessary, both to God and often to our brethren ; but the moment that confession is enjoyed, or a certain satisfaction taken in it, we see the signs of but partial recovery-nay, of only a subtler form of sin. True confession comes from a horror and loathing of sin-farthest removed from that flippant or surface-acknowledgment of wrong, which is often but the prelude to still greater failure.

There are, in general, three marks of true recovery :I. God Himself becomes again the object of the soul. One may have grieved his brethren, and acted so as to lose his self-respect, but neither amends to them nor a restoration of self-complacency marks true recovery. "If ye will return, return unto Me." When Jacob had returned to the land, he had been but partially restored, and worldliness and defilement mark the state of himself and family. Bethel must be reached-the place where God is all and self nothing-before Jacob, or any one, is in his true place. How beautifully David exemplifies this in Ps. 51:" Against thee, thee only, have I sinned." Sin there had been against the individual, and against the nation, but David measures his guilt in the presence of God. So too, my brethren, will we find that whatever there has been in us,-whether worldliness in thought and ways, or deep moral evil, the conscience of one truly restored is alone with God. What deep work this means ! It is to be feared that many have had their understandings only convinced of failure, and not their consciences.

2. Growing out of a return to God will be manifested a submission to His government, in letting us reap the consequences of our wandering. How often do resentment, impatience, restlessness under the results of our own wrong, mark that recovery is but partial, and, so far, still worthless! Again, David shows that the deepest repentance, the fullest confession, does not avert the government of God-the child of his sin dies, and he bows to and owns the rod. The truly broken soul will not be contending for rights, seeking to accuse others, or pushing himself upon the notice of his brethren. He will, quietly wait, owning God's hand, even if the pride of man be the instrument used. "Let him curse, since God hath bidden him curse," says David of Shimei.

3. It will hardly be necessary to more than mention the third proof of true recovery-a ceasing to do evil. Without referring to those who turn the grace of our God into lasciviousness, we may warn one another to beware of a mere sentimental recovery,-tears even, and what not, but no practical, true change of life,-no breaking off sins by righteousness. True sorrow, true recovery, is thus known by the fruits of an upright walk-all else is worse than worthless, because deceptive. The deceit-fulness of sin is manifested in these careless, formal, surface-confessions. God keep his people from them ! Better not go through such a form, which only hardens the heart and makes sin easier. Do any, on approaching the Lord's table, or on other solemn occasions, thus salve their conscience? The Romanist does as well when he confesses to the priest.

Again, let it be pressed-true recovery is a deep work. On the other hand, a stiff rigidity-an unbending attitude toward the weak and erring not only may retard the work in their souls, but would indicate that our own state is not right with God. God sees when one honestly turns to Him, and owns all that He can, though Christ's work as priest on earth. He may have to say, " Howbeit the high places were not taken down." Let us, in conclusion, see a picture of true recovery. " For, behold, this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves ; yea, what indignation ; yea, what fear; yea, what vehement desire; yea, what zeal ; yea, what revenge! In all things ye have approved yourselves to be clear in this matter." (2 Cor. 7:2:) S.R.