02 Symptoms of A Backsliding Spirit
Chapter 2 ON THE SYMPTOMS OF A BACKSLIDING SPIRIT.
It was reckoned a matter of consequence in cases of leprosy, real or supposed, that the true state of the person should be examined, and judgment given accordingly (Leviticus 13:1-59); and by how much a moral disease is more odious, contagious, and dangerous than one that is natural, by so much is it more necessary to form a true judgment concerning it. Every spot was not a leprosy; and every sinful imperfection in a Christian professor does not denominate him a backslider. Paul had to lament the body of death; he had not attained, nor was he already perfect; yet he pressed forward; and while this was the case he could not be said to draw back. On the other hand, every departure from God must not be reckoned a mere imperfection which is common to good men. We are extremely apt, in certain cases, to flatter ourselves that our spots are only the spots of God’s children, or such as the best of men are subject to, and therefore to conclude that there is nothing very dangerous about them. We do not pretend to deny that we have our faults: but are ready to ask, "What have we done so muck against thee?" This self-justifying spirit, however, so far from indicating anything favourable, is a strong mark of the contrary. It is said of Ephraim, " He is a merchant the balances of deceit are in his hand: he loveth to oppress. And Ephraim said, Yet I am become rich: I have found me out sustenance: In all my labours they shall find none iniquity in me that were sin." (Hosea 12:7-8) A more finished picture of a modern oppressor could not be drawn. He studies to keep within the limits of the law, and defies any man to impeach his character: he has imperfections, but they are only such as are common to good men: there is nothing criminal to be found in him: yet he is carrying on at the time a system of iniquity. The apostle Paul speaks of a certain state of mind which he feared he should find in the Corinthians; that of their having sinned and not repented of their deeds. This it is which denominates a man a backslider; and which, so long as it continues, deprives him of any scriptural foundation for concluding himself interested in forgiving mercy. - What are the particular symptoms of this state of mind, is the object of our present inquiry.
If our departing from the Lord have issued in some outward misconduct, there is no need of inquiring into the proofs of it, as the thing speaks for itself; but if its operations have been at present only internal, the inquiry may be highly necessary, that we may become acquainted with our condition, and that the disease may be healed ere it finishes its operations. Further, though it may be out of all doubt that we have sinned, yet it may be a matter of uncertainty, whether we have, or have not repented; if we imagine we have when we have not, the consequence may be of the most serious nature. Let the following observations then be attended to.
Firsts, IF RELIGIOUS DUTIES ARE ATTENDED TO RATHER FROM CUSTOM OR CONSCIENCE THAN LOVE, we must either never have known what true religion is, or in a great degree have lost the spirit of it. - It is possible that we may have been guilty of no particular outward evil, so as to have fallen under the censure of the world, or even our nearest connexions; and yet have so far lost the spirit of religion as to be really in a backsliding state. The exercises of prayer, reading the scriptures, hearing the word, and giving something to the poor, may be kept up in form, and yet be little or anything more than a form. The church of Ephesus was not accused of any particular outward misconduct; but they had left their first love. Where this is the case, however, much will be neglected, especially of those parts of duty which fall not under the eye of creatures. It is supposed of the church just referred to, that they had relaxed, if not in the actual performance, yet in the manner of performing their religious exercises; therefore they are exhorted to repent and to do their first works. A departure from our first love is commonly the first step of a backsliding course. Perhaps if the truth were known, there are few open falls but what are preceded by a secret departure of heart from the living God.
Secondly IF WE HAVE FALLEN INTO ANY’ PARTICULAR SIN, WHICH EXPOSES US TO THE CENSURES OF OUR FRIENDS, AND INSTEAD OF CONFESSING IT WITH SORROW, ARE EMPLOYED IN DEFENDING OR PALLIATING IT, it is a certain proof that we are at present under the power of it. - There are some sins that cannot be defended; but there are others which will admit of much to be said on their behalf; and it is admirable with what ingenuity men will go about to find excuses where self is concerned. People that you would think hardly possessed of common sense, will in this case be singularly quick-sighted, discerning every circumstance that may make in their favour, or serve to extenuate their fault. The cunning of the old serpent which appeared in the excuses of our first parents, seems here to supply the place of wisdom. - This self-justifying spirit is a very dangerous symptom: while it continues there is no hope of a good issue. We read of the deceitfulness of sin: and truly it is with great propriety that deceit is ascribed to it. Perhaps there are few persons who are employed in justifying their failings, but who are first imposed upon, or brought to think, somehow, that they are, if not quite justifiable, yet very excusable. Sin, when we have committed it, loses its sinfulness, and appears a very different thing from what it did in others. David’s indignation could rise against the man that had taken an ewe-lamb, while to his own conduct, which was much more criminal, he was blinded! When any sin is committed by us, it is common for it to assume another name; and by means of this we become easily reconciled to it, and we are ready to enter on a vindication of it. Covetousness will admit of a defence under the names of prudence, industry, or frugality: conformity to the world may be pleaded for as an exercise of sociability and good breeding; unchristian resentment as necessary self-defense; foolish levity as innocent mirth; malignant contentions as zeal for the truth; and indifference to the truth as candour, or liberality of sentiment.
Thirdly THOUGH WE DO NOT DEFEND OR PALLIATE OUR SIN IN WORDS, YET IF WE CONTINUE IN THE PRACTICE OF IT, we may be certain we have not repented. - All true repentance is followed by a forsaking of the evil, and where this effect is not produced, there can be no scriptural ground to hope for forgiveness. There are sins as before observed, which will admit of no defence. If a person be convicted of them, he can do no other than own himself in the wrong, or at least be silent: yet he may feel no sorrow on their account, nor scarcely any intention to forsake them. When Samuel reproved Saul for his rebellion against the commandment of the Lord, assuring him that God had rejected him from being King, and had given the kingdom to a neighbour of his that was better than he, he was confounded, and compelled to say, I have sinned: yet the only concern he discovered was on account of having lost his honour; and as soon as he suspected who was his rival, he sought to slay him. Even Solomon discovered a very similar disposition. Instead of lamenting and forsaking the sin for which he had been reproved, as soon as he knew that Jeroboam had been anointed by the prophet Ahijah, he sought to kill him. (1 Samuel 15:1-25; 1 Samuel 15:1 King 11:26-43) A sullen silence under reproof, and a perseverance in the evil, are certain signs of a hard and impenitent heart.
Fourthly. THOUGH WE SHOULD REFRAIN FROM THE PRACTICE OF THE EVIL, YET IF IT BE ONLY A TEMPORARY EFFECT OF CONVICTION, there is no true repentance. It is very common for persons when they fall into any gross sin to feel ashamed and alarmed, to wish they had not acted as they have, and to resolve that they will do so no more: and this, though the love of the evil be the same, and on the first temptation that returns it is committed again, is nevertheless frequently mistaken for repentance. When Saul’s life was spared by David, and his groundless malice against him was detected, his heart seemed to relent; he felt ashamed, owned his sin, lifted up his voice and wept, and promised to do so no more; but this was not repentance. David appears to have suspected it at the time; for he would not trust himself in his hands; but gat him up into the hold (1 Samuel 24:9-22): and the event justified his conduct. The first opportunity that offered, Saul returned to the folly he had condemned. - A temporary abstinence from evil may soon be produced by some alarming providence. When judgments overtake us, and conscience tells us that it is the hand of the Lord stretched out against us for our sin, the mind is appalled with fear, and so ceases to be in a state to pursue its favourite devices. But if as soon as the pressing hand of providence is removed, the heart returns like a spring, to its former position, there is no reason to consider its temporary depression as containing any true repentance.
Dr. Owen has expressed these sentiments with that unction of spirit, and deep insight into the human heart which is peculiar to himself. -
" There are two occasions, says he, wherein men who are contending with any sin, may seem to themselves to have mortified it.
- First, when it hath had some sad eruption to the disturbance of their peace, terror of their consciences, dread of scandal, and evident provocation of God. This awakens and stirs up all that is in the man, and amazes him, fills him with abhorrence of sin, and himself for it; sends him to God, makes him cry out as for life, to abhor his lust as hell, and to set himself against it. The whole man spiritual and natural, being now awakened, sin shrinks in its head, appears not, but lies as dead before him. As when one that hath drawn nigh to an army in the night, and hath killed a principal person; instantly the guards awake, men are roused up, and strict inquiry is made after the enemy; who in the mean time, until the noise and tumult be over, hides himself or lies like one that is dead, yet with firm resolution to do the like mischief again upon the like opportunity.
- Secondly, in a time of some judgment, calamity, or pressing affliction. The heart is then taken up with thoughts and contrivances of flying from the present troubles, fears, and dangers. This, as a convinced person concludes, is to be done only by relinquishment of sin, which gains peace with God. It is the anger of God in every affliction that galls a convinced person. To be quit of this, men resolve at such times against their sins. Sin shall never more have any place in them; they will never again give themselves up to the service of it. Accordingly sin is quiet, stirs not, seems to be mortified: not indeed that it has received any one wound, but merely because the soul hath possessed its faculties whereby it should exert itself, with thoughts inconsistent with the motions thereof; which when they are laid aside, sin returns again to its former life and vigor. Of this we have a full instance in Psalms 78:32-38. "For all this they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity and their years in trouble. When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant." I no way doubt but when they sought and returned, and inquired earnestly after God, they did it with full purpose of heart, as to the relinquishment of their sins. This is expressed in the word returned. To turn or return unto the Lord is by a relinquishment of sin. And this they did early, with earnestness and diligence: but yet their sin was unmortified for all this, v. 36, 37: and this is the state of many humiliations in the days of affliction, and a great deceit in the hearts of believers themselves, lies oftentimes herein." When a professor of religion has fallen into drunkenness, uncleanness, or some such odious vice, and wishes to shelter himself from the censures of his connexions, you will often hear him allege, " I have repented;" whereas it amounts to little more than the shame and alarm above described, as his after conduct very frequently proves. Indeed, it is not of the nature of true repentance to talk of having repented, and especially for the purpose of evading a faithful censure.
Fifthly. THOUGH WE SHOULD REFRAIN FROM THE OPEN PRACTICE OF THE SIN, AND THAT FOR A CONTINUANCE; YET IF IT BE MERELY FROM PRUDENTIAL OR SELFISH CONSIDERATIONS, We may be certain that we have not yet repented of it. - Though we had no religion and pretended to none, we might find various inducements to refrain from gross immoralities. They affect our interest, our health, our reputation: it is on such principles that mere worldly men will guard against them; and if we act from the same motives, wherein are we better than they? Or if the dread of future punishment may be supposed to have some influence upon us, this is a very different thing from the fear of the Lord, which is to hate evil. And where the motives for abstaining from any evil are merely prudential, or selfish, we shall abstain from very little more than than that which falls under the eye of creatures. Our watchfulness will respect little, if anything, more than outward actions. The daily care of our lives will be, not how we shall please God, but how we shall conceal the prevailing dispositions of our hearts from those about us. A task this as difficult as it is mean: for whatever occupies our thoughts and affections, will, on various occasions, notwithstanding our utmost care, escape us. Looks, gestures, manner of speaking and acting, as well as words and deeds themselves, betray what is predominant within. Hence it is that we generally deceive ourselves in these matters. We often fancy our character to be unknown when it is well known: and if it were otherwise, all is naked and open to the eyes of him with whom we have to do. Of this we may be certain, that while our chief concern is to hide our sins from those about us, should we be summoned to give an account of our stewardship, it will appear that we have sinned and not repented of our deeds; which, wherein it differs from going down to the grave with our guilt upon our heads, is difficult to say.
Sixthly, IF WE TAKE PLEASURE IN TALKING OF THE EVIL, OR IN DWELLING UPON IT IN OUR THOUGHTS, it is a certain sign of the same thing. True repentance works in a way of silent shame and self-abasement - That thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done, saith the Lord God (Ezekiel 16:63). When men can talk, and even write of their former wicked courses with lightness, it is a certain proof that what ever repentance they have had they do not at present repent of it; and though nothing be said or written, yet if such things occupy our thoughts, imaginations, and affections, it is much the same. A mind full of this must needs be lacking of those spiritual exercises, which render us that we shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ; and those that are such are fitly enough described as having forgotten that they were purged from their old sins (2 Peter 1:5-9). If old sins are thought of with new delight, they are reacted and persisted in; and where this continues to be the case, the guilt of them must remain upon us, and may be found upon our heads when we go down to the grave.
Lastly, IF WE TRIFLE WITH TEMPTATION, OR BE NOT AFRAID OF PUTTING OURSELVES IN THE WAY OF IT, OR EVEN OF BEING LED INTO IT, we may be certain that we at present have not repented of our sin. - It is a saying almost grown into a proverb, He that is not afraid of temptation is not afraid of sin; and he that is not afraid of sin must needs be in danger of being destroyed by it. If, after having been repeatedly drawn into sin by associating in certain companies, or engaging in certain pursuits, we can nevertheless run into them again with out fear, we cannot possibly have repented of our deeds. Nay more, though we should fear to plunge ourselves into temptation, yet if when providence brings us into such situations and companies, our hearts secretly rejoice in it, this is no less an evidence of our impenitent state than the other. True repentance will not only teach us to shun the way of evil, but to be averse to every avenue that leads to it. If, therefore, we either run into temptation, or are glad when we are led into it, we are beyond all doubt under the power of it.