01 General Nature of Backsliding

Chapter 1 ON THE GENERAL NATURE AND DIFFERENT SPECIES OF BACKSLIDING.

All backsliding from God originates in a departure of heart from him: herein consists the essence and the evil of it. Thine own wickedness shall correct thee, and thy backsliding shall reprove thee: know, therefore, and see, that it is an evil thing and bitter, that THOU HAST FORSAKEN THE LORD THY GOD, and that my fear is not in thee, saith the Lord of hosts. But the degrees of this sin, and the modes in which it operates, are various. The backsliding of some is total. - After having made a profession of the true religion, they apostatize from it. I am aware it is common to consider a backslider as being a good man, though in a bad state of mind: but the scriptures do not confine the term to this application. Those who are addressed in the passage just quoted, had not the fear of God in them which can never be said of a good man. Backsliding, it is true, always supposes a profession of the true religion; but it does not necessarily suppose the existence of the thing professed. There is a perpetual backsliding, and a drawing back unto perdition (Jeremiah 8:5; Hebrews 10:39). Such characters were Saul, and Ahithophel, and Judas. Many persons who have in a great degree declined the practice of religion, yet comfort themselves with an idea that they shall be brought to repentance before they die; but this is presumptuously tempting God. Whosoever plunges in this gulf, or continues easy in it, under an idea of being recovered by repentance, may find himself mistaken. Both Peter and Judas went in; but only one of them came out! There is reason to fear that thousands of professors are now lifting up their eyes in torment, who in this world reckoned themselves good men; who considered their sins as pardonable errors, and laid their accounts with being brought to repentance: but ere they were aware, the bridegroom came, and they were not ready to meet him! The nature and deadly tendency of sin is the same in itself, whether in a wicked or in a righteous man: there is an important difference, how ever, between the backsliding of the one, and that of the other. That of the hypocrite arises from his having no root in himself: therefore it is that in time of temptation he falleth away: but that of the sincere Christian respects the culture of the branch, and is owing to unwatchfulness or remissness in duty. The first, in turning back, returns to a course which his heart always preferred: the last, though in what he does he is not absolutely involuntary, for then it were innocent: yet it is not with a full or perfect consent of will. He does not sin willfully: that which he does he allows not: it is against the habitual disposition of his soul: he is not himself, as we should say, while so acting [note: It is usual to denominate a character by his habitual or ruling disposition, and not by occasional deviations from it. Thus, when we hear of him who was famed for meekness, speaking unadvisedly with his lips, we say this was not Moses ; or of him who was distinguished for his courageous avowal of his Lord, denying with oaths that he knew him, we say this was not Peter. Both these great characters in these instances acted beside themselves ; it was not them, as it were, but sin that dwelt in them. (Hebrews 10:26; Romans 7:15-25)]. Finally, the one, were it not for the remorse of conscience which may continue to haunt him, and disturb his peace, would be in his element in having made a full riddance of religion: but this is not the case with the other. A life of deviation and distance from God is not his element, nor can he enjoy himself in it. This difference is remarkably exemplified in the cases of Saul and David. The religion of the former never appears to have fitted him: he was continually acting awkwardly with it, and presently threw it aside. If, in addition to this, he could have forgotten it, and lived without being terrified by the apprehension of consequences, he would doubtless have been much the happier for having cast it off. But when the latter had sinned, he was not like the raven which went forth of the ark, and came no more: but like the dove which could find no rest for the sole of her foot till she returned. The thirty-second and thirty eighth psalms express the wretchedness of his mind till he confessed his sin, and obtained mercy. But whatever difference there be between a partial and a total departure from God, it will be difficult, if not impossible, for the person himself at the time to perceive it. So long as any man continues in a backsliding state, the reality of his religion must remain uncertain. He may not be without hope, nor ought he to be without fear. The scriptures know nothing of that kind of confidence which renders men easy in their sins. Paul stood in doubt of the Galatians, and they ought to have stood in doubt of themselves. - The species of backsliding are various: some respect doctrine, others practice; but all are the operations of a heart departing from the living God. In some a backsliding spirit first appears BY A RELINQUISHMENT OF EVANGELICAL DOCTRINE - Where truth is treated as a matter of speculation, or as an opinion of no great moment, it is not held fast; and where this is the case, it is easily surrendered. If a plausible book, in favour of deism, or any of those vain systems which nearly approach it, fall in their way, they are ready to yield; and by reading the performance a second time, or conversing with a person who favors it, they make shipwreck of their faith, and are driven on the rocks of infidelity. Such was the process in the days of the apostles; those who received not the love of the truth, were given up to believe a lie. (2 Thessalonians 2:10-11)

If these departures from evangelical principles were closely examined, it would be found that they were preceded by a neglect of private prayer, watchfulness, self-diffidence, and walking humbly with God; and every one may perceive that they are followed with similar effects. It has been acknowledged by some who have embraced the Socinian system, that since they entertained those views they had lost even the gift of prayer. Perhaps they might draw up and read an address to the Deity; but they could not pray. Where the principles of the gospel are abandoned, the spirit of prayer, and of all close walking with God, will go with it. The confession of Peter, that Jesus was the Christ, the son of God, is thought to be that which our Lord denominates the rock on which he would build his church. We are sure that the belief of this article of faith was required as a kind of test of Christianity; and who can look into the Christian world with attention, and not perceive that it still continues a sort of key-stone to the building? If this give way, the fabric falls. Backsliding of this nature are infinitely dangerous. He that declines in holy practice has to labour against the remonstrances of conscience: but he that brings himself to think lightly of sin, and meanly of the Saviour (which is what every false system of religion teaches) has gone far towards silencing the accusations of this unpleasant monitor. He is upon good terms with himself. The disorder of his soul is deep; but it is of a flattering nature. The declension of serious religion in him is no less apparent to others than that of the constitution by a consuming hectic; yet, as is common in such cases, the person himself thinks he shall do well. In short, the light which is in them is darkness; and this is the greatest of all darkness! In others a departure of heart from God is followed by FALLING INTO SOME GROSS IMMORALITY. - There are instances in which a sudden misconduct of this sort has been overruled for the awakening of the mind from its stupor, and divesting it of its self-confidence. It was manifestly thus with the apostle Peter. The stumbling of such persons is not that they should fall; but rather that they should stand with greater care and firmness. But the greatest danger arises from those cases where some lust of the flesh has gradually obtained an ascendancy over the heart; so that when the subject of it falls in the eyes of the world, it is only appearing to be what he has long been in secret; and the first wrong step that he makes, instead of alarming him, and occasioning his going aside to weep bitterly, is only the prelude of a succession of others. This is not the fall of one who is overtaken in a fault; but of one who is entangled in the net of his own corruptions. One sin prepares the way for another. Like the insect enfolded in the spider’s web, he loses all power of resistance, and falls a prey to the destroyer. Some have fallen sacrifices to intemperance, not by being overtaken in a single act of intoxication; but by contracting a habit of hard drinking. First, it was indulged in private, perhaps under some outward trouble, instead of carrying it to a throne of grace. In a little time its demands increased. At length, it could no longer be kept a secret: reason was enslaved to sense, and the Christian professor sunk below the man! Others have indulged in impurity. Intimacies which may have arisen from nothing worse than a few improper familiarities; yea, which in some instances have originated in religion itself, through the corrupt propensities of the human heart, which turns everything it touches into poison, have been known to produce the most fatal effects. Passions of this sort once kindled will soon possess all the soul. They leave no room for anything that should resist them: not only consuming every spiritual desire and holy thought, but banishing from the mind even the sober dictates of reason; reducing the most exalted characters to the rank of fools in Israel. Near these rocks are seen many a floating wreck; and among these quicksands numbers, who once bid fair for the haven of everlasting life.

Another way in which a departure from God very often operates, is, by THE LOVE OF THE WORLD. - It is not uncommon for persons who once appeared to be zealous, affectionate, and devoted to God, when they come to be settled in life, and to enter into its necessary avocations, to lose all heart for religion, and take no delight in any thing but saving money. This, it is true, is not generally considered by the world as disreputable: on the contrary, provided we be fair in our dealings, it is reckoned a mark of wisdom. Men will praise thee when thou doest well for thyself. Such a one, say they, is a discreet man, and one that knows how to secure the main chance. Yet the scriptures are very decisive against such characters. This is the sin which they denominate the lust of the eye (1 John 2:16). The cares, and riches, and pleasures of this life, are described as choking the word, and rendering it unfruitful. It is worthy of special notice, that when our Lord had warned his followers to take heed and beware of covetousness the example which he gives of this sin, is not of one that was a plunderer of other men’s property, an unfair dealer, or an oppressor of the poor; but of a certain rich man whose ground brought forth plentifully; and whose only object appeared to be, first to acquire a hand some fortune, and then to retire from business and live at his ease (Luke 12:15-21). This also appears to be the character which is blessed by wicked men but abhorred of God (Psalms 10:3). A man who deals unfairly with men, gains not their blessing, but their curse. Men in general regard only themselves: so long, therefore, as any person deals justly with them, they care not what his conduct is towards God. But it is affecting to think, that the very character which they bless and envy, God abhors. The decision of heaven is nothing less than this, "If any man love the world, the love of the Father is not in him." (1 John 2:15) So far is the love of the world from being the less dangerous on account of its falling so little under human censure, that it is the more so. If we be guilty of anything which exposes us to the reproach of mankind, such reproach may assist the remonstrances of conscience, and of God, in carrying conviction to our bosoms; but of that for which the world acquits us, we shall be exceedingly disposed to acquit ourselves.

It has long appeared to me that this species of covetousness will, in all probability, prove the eternal overthrow of more characters among professing people, than almost any other sin; and this because it is almost the only sin which may be indulged, and a profession of religion at the same time supported. If a man be a drunkard, a fornicator, an adulterer, or a liar; if he rob his neighbour, oppress the poor, or deal unjustly, he must give up his pretenses to religion; or if not, his religious connexions, if they are worthy of being so denominated, will give him up: but he may love the world, and the things of the world, and at the same time retain his character. If the depravity of the human heart be not subdued by the grace of God, it will operate. If a dam be placed across some of its ordinary channels, it will flow with greater depth and rapidity in those which remain. It is thus, perhaps, that avarice is most prevalent in old age, when the power of pursuing other vices has in a great measure subsided. And thus it is with religious professors whose hearts are not right with God. They cannot figure away with the profane, or indulge in gross immoralities: but they can love the world supremely, to the neglect of God, and be scarcely amenable to human judgment. And whatever may prove the overthrow of a mere professor, may be a temptation to a good man, and greatly injure his soul. Of this the case of Lot, when he parted with Abraham, furnishes an affecting example. When a situation was put to his choice, he lifted up his eyes and beheld the plain of Jordan, that it was well watered everywhere; and he took up his residence in Sodom. He had better have dwelt in a wilderness, than among that debauched people: but he consulted worldly advantages, and the spiritual well-being of his family was overlooked. And what was the consequence? It is true, he was a righteous man, and his righteous soul was grieved with the filthy conversation of the wicked from day to day: but he could have very little influence over them, while they, on the contrary, found means of communicating their odious vices to his family. Some of his daughters appear to have been married while in Sodom, and when the city was to be destroyed, neither they nor their husbands could be persuaded to make their escape, and so probably perished in the overthrow. The heart of his wife was so attached, it seems, to what she had left behind, that she must needs look back; for which she was rendered a monument of divine displeasure. And as to his two single daughters, though they had escaped with him to the mountain, yet they had learnt so much the ways of Sodom, as to cover his old age with infamy. This, together with the loss of all his substance, were the fruits of the well-watered plain, which he had fixed his eyes upon, to the neglect of his spiritual interest. Yet how frequently is the same part acted over again. In the choice of settlements for ourselves, or our children, how common is it to overlook the immorality of the place, the irreligiousness of the connexions, and the want of a gospel ministry; and to direct our inquiries only to temporal advantages. From the same principle also many have dealt largely in speculation, and plunged into engagements far beyond their circumstances. The hope of making a fortune, as it is termed, by some lucky hit, draws them into measures which ruin not only themselves, but many that confide in them. That mere worldly men should act in this manner, is not a matter of surprise; but that men professing to fear God should imitate them - this is a lamentation, and shall be for a lamentation.

Farther, many have fallen sacrifices not only to the love of the world, but to A CONFORMITY TO IT. - These are not the same thing, though frequently found in the same person. The object of the one is principally the acquisition of wealth; the other respects the manner of spending it. That is often penurious; this wishes to cut a figure, and to appear like people of fashion. The former is the lust of the eye; the latter is the pride of life. We need not affect singularity in things indifferent; but to engage in the chase of fashionable appearance, is not only an indication of a vain and little mind, but is certainly inconsistent with pressing towards the mark, for the prize of the high calling of God in Christ Jesus. The desire of making an appearance, has ruined many people in their circumstances, more in their characters, and most in their souls. We may flatter ourselves that we can pursue these things, and be religious at the same time; but it is a mistake. The vanity of mind which they cherish, eats up every thing of a humble, serious, and holy nature; rendering us an easy prey to temptation when solicited to do as others do in an evil thing. A Christian’s rule is the revealed will of God: and where the customs of the world run counter to this, it is his business to withstand them, even though in so doing he may have to withstand a multitude, yea, and a multitude of people of fashion; but if we feel ambitious of their applause we shall not be able to endure the scorn which a singularity of conduct will draw upon us. Thus we shall be carried down the stream by the course of this world; and shall either fall into the gulf of perdition, or if any good should be found in us towards the Lord God of Israel, it will be almost indiscernible and useless. In short, such characters are certainly in a backsliding state, whether they be ever recovered from it or not. The case of the Laodiceans seems to approach the nearest to theirs of anything which in scripture occurs to me. They were neither cold nor hot; neither the decided friends of Christ, nor his avowed enemies: they could not relinquish the world in favour of religion, yet neither could they let religion alone. They were vainly puffed up with a notion of their wealth, their wisdom, and their finery; saying, "I am rich, and increased in goods, and have need of nothing;" but in the account of the faithful and true Witness they were poor, and blind, and lo retched, and miserable, and naked. Such a decision ought to make us tremble at the thought of aspiring to imitate people of fashion.

Finally, there is another species of departure from God, which it becomes me to notice, as many in the present age have fallen sacrifices to it. This is, TAKING AN EAGER AND DEEP INTEREST IN POLITICAL DISPUTES. - The state of things in the world has of late been such as to attract the attention, and employ the conversation, of all classes of people. As success has attended each of the contending parties, the minds of men, according to their views and attachments, have been affected; some with fear and dismay, lest their party interests should be ruined; others with the most sanguine hopes, as if the world were shortly to be emancipated, war abolished, and all degrees of men rendered happy. This is one of those strong winds of temptation that occasionally arise in the troubled ocean of this world, against which those who are bound to a better had need be on their guard. The flattering objects held out by revolutionists were so congenial with the wishes of humanity, and their pretenses to disinterested philanthropy so fair, that many religious people, for a time, forgot their own principles. While gazing on the splendid spectacle, it did not occur to them that the wicked whatever name they assumed, would do wickedly. By observing the progress of things however, they have been convinced that all hopes of the state of mankind being essentially meliorated by any means short of the prevalence of the gospel, are visionary, and have accordingly turned their attention to better things. But some have gone greater lengths. Their whole heart has been engaged in this pursuit. It has been their meat and their drink: and this being the case, it is not surprising that they have be come indifferent to religion; for these things cannot consist with each other. It is not only contrary to the whole tenor of the New Testament, but tends in its own nature to eat up true religion. If any worldly matter, however lawful in itself, engage our attention inordinately, it becomes a snare; and more so in matters that do not come within the line of our immediate duty. But if in attending to it we neglect what manifestly is our duty, and overleap the boundaries of God’s holy word, let us look to it: beyond those boundaries is a pit, in which, there is reason to fear, great numbers have been lost. There were many in the early age of Christianity who despised government, and were not afraid to speak evil of dignities: but were they good men? Far from it. They were professors of Christianity, however; for they are said to have escaped the pollutions of the world, through the knowledge of Christ; yea, and what is more, they had attained the character of Christian teachers. But of what description? False teachers who privily brought in damnable heresies denying the Lord who bought them bringing upon themselves swift destruction - whose ways, though followed by many were pernicious, occasioning the way of truth to be evil spoken of (2 Pet 2). To copy the examples of such men is no light matter. When a man’s thoughts and affections are filled with such things as these, the scriptures become a kind of dead letter, while the speeches and writings of politicians are the lively oracles: spiritual conversation is unheard, or if introduced by others, considered as a flat and uninteresting topic; and leisure hours, whether sitting in the house or walking by the way, instead of being employed in talking and meditating on divine subjects, are engrossed by things which do not profit. Such are the rocks amongst which many have made shipwreck of their faith and a good conscience.

Whatever may be the duty of a nation in extraordinary cases, there is scarcely anything in all the New Testament inculcated with more solemnity, than that individuals, and especially Christians, should be obedient, peaceable, and loyal subjects: nor is there any sin much more awfully censured than the contrary conduct. It requires not only that we keep within the compass of the laws, (which is easily done by men of the most unprincipled minds) but that we honour, and intercede with God for those who administer them. These duties were pressed particularly upon the Romans, who, by their situation, were more exposed than others to the temptation of joining in factions and conspiracies, which were almost continually at work in that tumultuous city. Nor does the danger belong exclusively to one side. We may sin by an adherence to the measures of a government, as well as by an opposition to them. If we enlist under the banners of the party in power, considered as a party, we shall feel disposed to vindicate or palliate all their proceedings, which may be very inconsistent with Christianity. Paul, though he enjoined obedience to the existing government, yet was never an advocate for Roman ambition; and when addressing himself to a governor, did not fail to reason on righteousness, temperance, and judgment to come. It is our duty, no doubt, to consider that many things which seem evil to us might appear otherwise, if all the circumstances of the case were known, and therefore to forbear passing hasty censures: but on the other hand, we ought to beware of applauding everything that is done, lest, if it be evil, we be partakers of other men’s sins, and contribute to their being repeated.

While some, burning with revolutionary zeal, have imagined they could discover all the wonderful events of the present day in scripture prophecy, and have been nearly blinded to the criminality of the principal agents, others, by a contrary prejudice, have disregarded the works of the Lord, and the operations of his hand. Whatever may be said of means and instruments, we must be strangely insensible not to see the hand of God in the late overturning among the papal powers; and if we be induced by political attachment, instead of joining the inhabitants of heaven in a song of praise, to unite with the merchants of the earth in their lamentations, are we not carnal? There is no need of vindicating or palliating the measures of men which may be wicked in the extreme: but neither ought we to overlook the hand of God. The great point with Christians should be, an attachment to government, as government irrespective of the party which administers it; for this is right, and would tend more than anything to promote the kingdom of Christ. We are not called to yield up our consciences in religious matters; nor to approve of what is wrong in those which are civil; but we are not at liberty to deal in acrimony, or evil speaking. The good which results to society from the very worst government upon earth, is great when compared with the evils of anarchy. On this principle, it is probable, the apostle enjoined obedience to the powers that were, even during the reign of Nero. Christians are soldiers under the King of kings: their object should be to conquer all ranks and degrees of men to the obedience of faith. But to do this, it is necessary that they avoid all those entanglements and disputes which retard their main design. If a wise man wishes to gain over a nation to any great and worthy object, he does not enter into their little differences, nor embroil himself in their party contentions; but bearing good will to all, seeks the general good; by these means he is respected by all, and all are ready to hear what he has to offer. Such should be the wisdom of Christians. There is enmity enough for us to encounter without unnecessarily adding to it.

If a Christian be under the necessity of siding with a party, undoubtedly he ought to be in favour of that which appears to him the best: but even in this case it is not becoming him to enter with eagerness into their disputes. Let worldly men, who thirst after preferment, busy themselves in a contested election - they have their reward - but let Christians, if called to appear, discharge their duty, and retire from the tumultuous scene. By entering deeply into the party contentions of the nation, religious people on both sides will be charged in their turn with disloyalty; and it may be not always without a cause. Fifty years ago, that party was out of power which at present is in power. At that time the charge of disloyalty was directed against them; and they were then denominated patriots. It is possible, that many who now seem to abhor a spirit of disaffection towards administrative government, would be themselves not the best affected, were the other side to recover its authority. But if we enter into the spirit of the gospel, though we may have our preferences of men and measures, we shall bear good-will to all, and whoever be at the head of affairs, shall reverence the powers that he. Whatever be our private opinion of the men, we shall respect and honour the rulers. That loyalty which operates only with the prevalence of a party, whichever it be, is at a great remove from the loyalty enjoined by the scriptures. By standing aloof from all parties as such, and approving themselves the friends of government and good order, by whomsoever administered, Christians would acquire a dignity of character worthy of their profession, would be respected by all, and possess greater opportunities of doing good: while by a contrary conduct they render one part of the community their enemies, and the other, I fear, derive but little spiritual advantage from being their friends.