Post by Admin on Feb 5, 2024 16:32:52 GMT -5
Backsliding—The Backslider restored
There is a perpetual, and there is a temporary backsliding.
1. The first is the case of those who, being partially awakened and
enlightened by the Word accompanied by the common operations of
the Spirit, make a profession of religion, and for a while seem to run
well, and to outstrip the humble believer in zeal and activity; but
having no root in themselves, in the time of temptation fall totally
away, and not only relinquish their profession—but frequently
renounce Christianity itself, and become the bitterest enemies of
religion. Or, seduced by the pride of their own hearts, they forsake
the true doctrines of the Gospel, fall in love with some flattering,
flesh-pleasing form of heresy, and spend their time in zealous efforts
to overthrow that very truth which they once professed to prize. Or,
thirdly, they are overcome by some insidious lust or passion, and fall
into the habitual practice of some sin, which at first they secretly
indulge—but after a while cast off all disguise, and show to all that
they are enslaved by some hurtful and hateful iniquity.
People who thus apostatize from the profession and belief of
Christianity, or who fall into a habitual course of sinning, are
commonly in the most hopeless condition of all who live in the midst
of the means of grace. When they openly reject Christianity, their
infidelity is commonly accompanied by contempt and a malign
temper, which often prompts them to blasphemy; and they are,
according to our apprehension, in great danger of committing the
unpardonable sin; and some who in these circumstances are
actuated by inveterate hatred to the truth, and who make use of their
tongues to express the feelings of enmity which rankle in them, do
often fall into this unpardonable sin.
The case of such seems to be described by Paul in Heb 6:6: "For it is
impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Spirit, and
have tasted the good word of God and the powers of the world to
come, if they shall fall away, to renew them again to repentance,
seeing they crucify to themselves the Son of God afresh and put him
to an open shame." Some suppose that the apostle here describes the
character of the true Christian, and that he merely supposes the case,
if such should fall away, what would be the fearful consequence; but
this seems to us a forced construction. It seems more reasonable to
believe that he is describing a case which may, and often does occur,
and that the description applies to such professors as had received
the miraculous endowments of the Holy Spirit, and yet apostatized:
and by crucifying the Son of God afresh he probably alludes to the
manner in which those who went back to the Jews were required to
execrate the name of Christ in the synagogues, and to profess that He
deserved to be crucified as He had been, and thus put Him to an
open shame.
But whether such apostates do actually commit the unpardonable sin
or not seems in most cases to be of little consequence, for they
commonly die in their sins, and all sin unrepented of is
unpardonable. In some cases, however, apostates stop short of
infidelity and blasphemy, and while they stand aloof from religion,
content themselves with decency, and do not treat religion with
disrespect; yet it will be found on examination, that the hearts of
such are extremely callous, and their consciences are seared as with a
hot iron. The Spirit of God evidently has left them, and strives no
more with them; and they often die as they have lived—fearfully
insensible, having "no bands in their death". (Psalm 73:4) But
sometimes conscience is let loose upon them in their last hours, and
they are left to die in the horrors of despair. In the days of the
apostles they seem to have had some way of knowing when a man
had committed "the sin unto death", (1 John 5:16) and for such,
Christians were not to pray, as their destiny was irretrievably fixed;
but such knowledge cannot be possessed now, and we may therefore
pray for all, as long as they are in the place of repentance.
2. But when we speak of backsliding, we commonly mean those sad
departures of real Christians from God which are so common, and
often so injurious to the cause of religion. These cases are so
common, that some have thought that all Christians have their
seasons of backsliding, when they leave their first love, and lose the
sweet relish of divine things, and are excluded from intimate
communion with God. But, however common backsliding may
have been among Christians, there is no foundation for the opinion
that it is common to all. We find no such declension in the
experience of Paul or John, and in the biographies of some modern
saints we find no such sad declension. We could refer to many
recorded accounts of personal experience—but it will be sufficient to
mention Richard Baxter, Gardiner, George Whitefield, and David
Brainerd. No doubt all experience short seasons of comparative
coldness and insensibility, and they who live near to God have not
always equal light and life and comfort in the divine life. Those
fluctuations of feeling which are so common are not included in the
idea of a state of backsliding.
Backsliding occurs when the Christian is gradually led off from
close walking with God, loses the lively sense of divine things,
becomes too much attached to the world and too much occupied with
secular concerns; until at length the keeping of the heart is neglected,
prayer and the seeking of the Lord in private are omitted or slightly
performed, zeal for the advancement of religion is quenched, and
many things once rejected by a sensitive conscience are now
indulged and defended.
All this may take place and continue long before the person is aware
of his danger, or acknowledges that there has been any serious
departure from God. The forms of religion may still be kept up, and
open sin avoided. But more commonly backsliders fall into some evil
habits; they are evidently too much conformed to the world, and
often go too far in participating in the pleasures and amusements of
the world; and too often there is an indulgence in known sin into
which they are gradually led, and on account of which they
experience frequent compunction, and make solemn resolutions to
avoid it in future. But when the hour of temptation comes, they are
overcome again and again, and thus they live a miserable life,
enslaved by some sin, over which, though they sometimes struggle
hard, they cannot get the victory.
There is in nature no more inconsistent thing than a backsliding
Christian. Look at one side of his character and he seems to have
sincere, penitential feelings, and his heart to be right in its purposes
and aims; but look at the other side, and he seems to be "carnal, sold
under sin". (Rom 7:14) O wretched man! how he writhes often in
anguish, and groans for deliverance—but he is like Samson shorn of
his locks—his strength is departed, and he is not able to rise and go
forth at liberty as in former times.
All backsliders are not alike. Some are asleep—but the one now
described is in a state of almost perpetual conflict which keeps him
wide awake.
Sometimes when his pious feelings are lively, he cannot but hope
that he loves God and hates sin, and is encouraged; but oh, when sin
prevails against him, and he is led away captive, he cannot think that
he is a true Christian. Is it possible that one who is thus overcome
can have in him any principle of piety? Sometimes he gives up all
hope, and concludes that he was deceived in ever thinking himself
converted; but then again, when he feels a broken and contrite heart,
and an ardent breathing and groaning after deliverance, he cannot
but conclude that there is some principle above mere nature
operating in him.
The sleeping backslider is one who, being surrounded with earthly
comforts and engaged in secular pursuits, and mingling much with
the decent and respectable people of the world, by degrees loses the
deep impression of divine and eternal things. His spiritual senses
become obtuse, and he has no longer the views and feelings of one
awake to the reality of spiritual things. His case nearly resembles that
of a man gradually sinking into sleep. Still he sees dimly and hears
indistinctly—but he is fast losing the impression of the objects of the
spiritual world, and is sinking under the impression of the things of
time and sense.
There may be no remarkable change in the external conduct of such
a person, except that he has no longer any relish for pious
conversation, and rather is disposed to waive it. And the difference
between such an one and the rest of the world becomes less and less
distinguishable. From anything you see or hear, you would not
suspect him to be a Christian, until you see him taking his seat at
church. Such backsliders are commonly awakened by some severe
judgments; the earthly objects on which they had too much fixed
their affections are snatched away; and they are made bitterly to feel
that it is an evil thing to forget and depart from the living God.
There is still another species of backsliding, in which by a sudden
temptation, one who appeared to stand firm is cast down. Such was
the fall of Peter. Many others have given full evidence that a man's
standing is not in himself; for frequently men are overcome in those
very things in which they were least afraid, and had most confidence
in their own strength. These cases are usually more disgraceful than
other instances of backsliding—but they are less dangerous; for
commonly, where there is grace they produce such an overwhelming
conviction of sin, and shame for having acted so unworthily, that
repentance soon follows the lapse, and the person, when restored, is
more watchful than ever against all kinds of sin, and more distrustful
of himself. Such falls may be compared to a sudden accident by
which a bone is broken or put out of joint; they are very painful, and
cause the person to go limping all the remainder of his life—but do
not so much affect the vitals as more secret and insidious diseases,
which prey inwardly, without being perceived.
There are many people who never make a public profession of
religion, who for a while are the subjects of serious impressions,
whose consciences are much awake, and whose feelings are tender.
They seem to love to hear the truth, and in a considerable degree fall
under its influence, so as to be almost persuaded to be Christians;
and for a season give to the pious, lively hopes of their speedy
conversion. They are such as the person to whom Christ said, "You
are not far from the kingdom of God." (Mark 12:34) But through the
blinding influence of avarice or ambition, or some other carnal
motive, they are led away and lose all their serious thoughts and
good resolutions. Such people usually lose their day of grace. I have
seen an amiable young man weeping under the faithful preaching of
the Gospel, and my hopes were expectant that I would soon see him
at the table of the Lord; but alas! I believe that on that very day he
quenched the Spirit, and has been going further and further from the
Lord ever since!
The backsliding believer can only be distinguished from the
final apostate, by the fact of his recovery. At least, when
Christians have slidden far back, no satisfactory evidence of the
genuineness of their piety can be exhibited, nor can they have any
which ought to satisfy their own minds. In the course of pastoral
visitation I once called upon an habitual drunkard who had been a
flaming professor. I asked him what he thought of his former
exercises of religion. He said that he was confident that they were
genuine, and expressed a strong confidence that the Lord would
recover him from his backsliding state. Now here was the very spirit
of Antinomianism. Whether he was ever recovered from his besetting
sin I cannot tell—but I rather think that he continued his decadent
habits to the very last.
I have often noticed how tenaciously the most profane and obstinate
sinners will cleave to the hope of having been once converted, if they
have ever been the subjects of religious impressions. One of the
profanest men I ever heard speak, and one of the most outrageous
drunkards, when asked on his deathbed, to which he was brought by
alcohol, respecting his prospects beyond the grave, said, that when a
very young man he had been among the Methodists, and thought
that he was converted; and though he had lived in the most open and
daring wickedness for more than twenty years since that time, yet he
seemed to depend on those early exercises. Miserable delusion! But a
drowning man will catch at a straw. An old sea-captain whom I
visited on his deathbed seemed to be trusting to a similar delusion.
He related to me certain religious exercises which he had when he
first went to sea—but of which he had no return ever since, though
half a century had elapsed. I have met with only a few people who
had neglected to cherish and improve early impressions, who were
ever afterwards hopefully converted. They are generally given up to
blindness of mind and hardness of heart. But some of these are
sometimes brought in, in times of revival; or, at a late period, driven
to the Gospel refuge by severe affliction.
The conviction of a Christian backslider is often more severe and
overwhelming than when first awakened. When his eyes are opened
to see the ingratitude and wicked rebellion of his conduct, he is ready
to despair, and to give up all hopes of being pardoned. He sinks into
deep waters where the billows of divine displeasure roll over him; or
he is like a prisoner in a horrible pit and in the miry clay. All around
him is dark and desolate, and he feels himself to be in a deplorably
helpless condition. His own strivings seem to sink him deeper in the
mire; but as his last and only resource, he cries out of the depths
unto God. As his case is urgent he cries with unceasing importunity,
and the Lord hears the voice of his supplications. He brings him up
out of the horrible pit, and places his feet upon a rock, and
establishes his goings, and puts a new song into his mouth, even of
praise to the Redeemer. The freeness of pardon to the returning
backslider is a thing which is hard to be believed until it is
experienced.
No sooner is the proud heart humbled, and the hard heart broken
into contrition, than Jehovah is near with His healing balm. To heal
the broken in heart, and to revive the spirit of the contrite ones—is
the delight of Immanuel. And he receives the returning penitent
without reproaches. He pardons him freely, sheds abroad His love in
his heart, and fills him with the joy of the Holy Spirit. It is in fact,
somewhat of a new conversion; though there is but one regeneration.
We never hear of a sinner being born a third time—but we remember
that Christ said unto Peter, "When you are converted, strengthen
your brethren." (Luke 22:32) Indeed, the exercises of the soul on
these occasions may be so much more clear and comfortable than on
its first conversion, that the person is disposed to think that this is
the real commencement of spiritual life, and to set down all his
former experience as spurious, or at least essentially defective.
Christians, when recovered from backsliding, are commonly more
watchful, and walk more circumspectly than they ever did before.
They cannot but be more humble. The remembrance of their base
departure from God fills them with self-loathing. Whenever spiritual
pride would lift up its head, one thought of a disgraceful fall will
often lay the soul in the dust. And whether the backslider's sins have
been open or secret, the recollection of his traitorous behavior fills
him with shame and self-abhorrence. When such people have so
conducted themselves as to bring upon them the censures of the
church, so as to be separated from the communion of the Lord's
people, at first, it is probable, resentment will be felt towards the
officers of the church who perform the painful duty. But after
reflection, these resentments are turned against themselves, and they
pass much heavier censures on themselves than the church ever did.
Judicious, seasonable discipline is a powerful means of grace, and
often would be the effectual means of recovering the backslider, if
exercised as it should be. Indeed, this may be said to be one main
design of its appointment. If whenever there is an appearance of
declension in a church member, the pastor, or some other officer of
the church, should go to the person, and in the spirit and by the
authority of Christ should address a serious admonition to him, and
then a second and a third; and if these were unheeded, then bring
him before the church—backsliding, in most cases, would be arrested
before it proceeded far.
But all Christians have a duty to perform towards erring brethren.
When they see them going astray, they should not act towards them
as if they hated them—but should rebuke them in the spirit of
meekness. Christian reproof from one Christian to another seems to
be almost banished from our churches. There is a quick eye to
discern a brother's faults, and a ready tongue to speak of them to
others; but where do we now find the faithful reprover of sin, who
goes to the man himself, without saying a word to anyone, and
between themselves, faithfully warns, exhorts, and entreats a
straying brother to return. The serious discipline of formal
accusations, and witnesses, etc., by such a course would be in a great
measure rendered unnecessary. But the common practice is to let the
evil grow until it has become inveterate, and breaks out into overt
acts—and then there is a necessity to pay attention to the matter, and
to put in force the discipline of the church. But even this often proves
beneficial, and is a powerful means of reclaiming the offender; or, if
he persists in his evil courses, it serves to separate an unworthy
member from the communion of saints.
But when church officers and private Christians utterly fail in their
duty towards backsliding brethren, God Himself often makes use
of means of His own, which do not require the intervention of men.
He smites the offender with His rod, and causes him to smart in
some tender part. He sends such afflictions as bring his sins forcibly
before his conscience. He deprives him of the objects for the sake of
which he forsook the Lord—it may be of the wife of his youth, or of a
beloved child, on which his affections were too fondly fixed so as to
become idolatrous. Or if it was the love of the world which was the
seductive cause of his backsliding, riches are caused to "make to
themselves wings and fly away like the eagle to heaven". (Prov 23:5)
Or was the love of ease and indulgence of the sensual appetites the
cause of his delinquency, the stroke falls on his own body. He is
brought low by sickness, and is tried upon his bed with excruciating
pains, until he cries out in his distress and humbly confesses his sins.
Or if he was carried away by an undue love of the honor from men, it
is not unlikely that his reputation, which he cherished with a
fondness which caused him to neglect the honor of his God, will be
permitted to be tarnished by the tongue of slander, and things may
be so situated that, although innocent, he may not have it in his
power to make the truth appear. Children, too much indulged,
become by their misconduct, heavy causes of affliction to parents;
and thus they are made to suffer in the very point where they had
sinned. Look at the case of Eli and of David.
All afflictions are not for chastisement--but sometimes for trial; and
those whom God loves best are the most afflicted in this world. They
are kept in the furnace, which is heated seven times hotter--until
their dross is consumed, and their piety shines forth as pure gold
which has been tried in the fire. "I will put this third through the fire;
I will refine them as silver is refined, and test them as gold is tested.
They will call on My name, and I will answer them. I will say: They
are My people, and they will say: The Lord is our God." Zechariah
13:9. "You have tested us, O God; you have purified us like silver
melted in a crucible." (Psalm 66:10) "I have refined you in the
furnace of suffering." (Isaiah 48:10)
But we are now concerned only with those afflictions which are most
effective to bring back the backslider, the virtue of which the
psalmist acknowledges when he says, "Before I was afflicted I went
astray, but now I keep Your word. It was good for me to be afflicted
so that I could learn Your statutes. I know, Lord, that Your
judgments are just and that You have afflicted me fairly. (Psalm
119:67, 71, 75) It may be truly said that many who had backslidden
never would have returned had it not been for the rod; other means
seemed to have lost their power—but this comes home to the feelings
of everyone. Whether a believer is ever permitted to die in a
backslidden state is a question of no practical importance; but it
seems probable that Christians die in all conditions, including
spiritual declension. No one has any right to presume that if he
backslides, death may not overtake him in that unprepared
condition. Backsliding then is a fearful evil; may we all be enabled to
avoid it; or if fallen into it, to be recovered speedily from so
dangerous a state!
There is a perpetual, and there is a temporary backsliding.
1. The first is the case of those who, being partially awakened and
enlightened by the Word accompanied by the common operations of
the Spirit, make a profession of religion, and for a while seem to run
well, and to outstrip the humble believer in zeal and activity; but
having no root in themselves, in the time of temptation fall totally
away, and not only relinquish their profession—but frequently
renounce Christianity itself, and become the bitterest enemies of
religion. Or, seduced by the pride of their own hearts, they forsake
the true doctrines of the Gospel, fall in love with some flattering,
flesh-pleasing form of heresy, and spend their time in zealous efforts
to overthrow that very truth which they once professed to prize. Or,
thirdly, they are overcome by some insidious lust or passion, and fall
into the habitual practice of some sin, which at first they secretly
indulge—but after a while cast off all disguise, and show to all that
they are enslaved by some hurtful and hateful iniquity.
People who thus apostatize from the profession and belief of
Christianity, or who fall into a habitual course of sinning, are
commonly in the most hopeless condition of all who live in the midst
of the means of grace. When they openly reject Christianity, their
infidelity is commonly accompanied by contempt and a malign
temper, which often prompts them to blasphemy; and they are,
according to our apprehension, in great danger of committing the
unpardonable sin; and some who in these circumstances are
actuated by inveterate hatred to the truth, and who make use of their
tongues to express the feelings of enmity which rankle in them, do
often fall into this unpardonable sin.
The case of such seems to be described by Paul in Heb 6:6: "For it is
impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Spirit, and
have tasted the good word of God and the powers of the world to
come, if they shall fall away, to renew them again to repentance,
seeing they crucify to themselves the Son of God afresh and put him
to an open shame." Some suppose that the apostle here describes the
character of the true Christian, and that he merely supposes the case,
if such should fall away, what would be the fearful consequence; but
this seems to us a forced construction. It seems more reasonable to
believe that he is describing a case which may, and often does occur,
and that the description applies to such professors as had received
the miraculous endowments of the Holy Spirit, and yet apostatized:
and by crucifying the Son of God afresh he probably alludes to the
manner in which those who went back to the Jews were required to
execrate the name of Christ in the synagogues, and to profess that He
deserved to be crucified as He had been, and thus put Him to an
open shame.
But whether such apostates do actually commit the unpardonable sin
or not seems in most cases to be of little consequence, for they
commonly die in their sins, and all sin unrepented of is
unpardonable. In some cases, however, apostates stop short of
infidelity and blasphemy, and while they stand aloof from religion,
content themselves with decency, and do not treat religion with
disrespect; yet it will be found on examination, that the hearts of
such are extremely callous, and their consciences are seared as with a
hot iron. The Spirit of God evidently has left them, and strives no
more with them; and they often die as they have lived—fearfully
insensible, having "no bands in their death". (Psalm 73:4) But
sometimes conscience is let loose upon them in their last hours, and
they are left to die in the horrors of despair. In the days of the
apostles they seem to have had some way of knowing when a man
had committed "the sin unto death", (1 John 5:16) and for such,
Christians were not to pray, as their destiny was irretrievably fixed;
but such knowledge cannot be possessed now, and we may therefore
pray for all, as long as they are in the place of repentance.
2. But when we speak of backsliding, we commonly mean those sad
departures of real Christians from God which are so common, and
often so injurious to the cause of religion. These cases are so
common, that some have thought that all Christians have their
seasons of backsliding, when they leave their first love, and lose the
sweet relish of divine things, and are excluded from intimate
communion with God. But, however common backsliding may
have been among Christians, there is no foundation for the opinion
that it is common to all. We find no such declension in the
experience of Paul or John, and in the biographies of some modern
saints we find no such sad declension. We could refer to many
recorded accounts of personal experience—but it will be sufficient to
mention Richard Baxter, Gardiner, George Whitefield, and David
Brainerd. No doubt all experience short seasons of comparative
coldness and insensibility, and they who live near to God have not
always equal light and life and comfort in the divine life. Those
fluctuations of feeling which are so common are not included in the
idea of a state of backsliding.
Backsliding occurs when the Christian is gradually led off from
close walking with God, loses the lively sense of divine things,
becomes too much attached to the world and too much occupied with
secular concerns; until at length the keeping of the heart is neglected,
prayer and the seeking of the Lord in private are omitted or slightly
performed, zeal for the advancement of religion is quenched, and
many things once rejected by a sensitive conscience are now
indulged and defended.
All this may take place and continue long before the person is aware
of his danger, or acknowledges that there has been any serious
departure from God. The forms of religion may still be kept up, and
open sin avoided. But more commonly backsliders fall into some evil
habits; they are evidently too much conformed to the world, and
often go too far in participating in the pleasures and amusements of
the world; and too often there is an indulgence in known sin into
which they are gradually led, and on account of which they
experience frequent compunction, and make solemn resolutions to
avoid it in future. But when the hour of temptation comes, they are
overcome again and again, and thus they live a miserable life,
enslaved by some sin, over which, though they sometimes struggle
hard, they cannot get the victory.
There is in nature no more inconsistent thing than a backsliding
Christian. Look at one side of his character and he seems to have
sincere, penitential feelings, and his heart to be right in its purposes
and aims; but look at the other side, and he seems to be "carnal, sold
under sin". (Rom 7:14) O wretched man! how he writhes often in
anguish, and groans for deliverance—but he is like Samson shorn of
his locks—his strength is departed, and he is not able to rise and go
forth at liberty as in former times.
All backsliders are not alike. Some are asleep—but the one now
described is in a state of almost perpetual conflict which keeps him
wide awake.
Sometimes when his pious feelings are lively, he cannot but hope
that he loves God and hates sin, and is encouraged; but oh, when sin
prevails against him, and he is led away captive, he cannot think that
he is a true Christian. Is it possible that one who is thus overcome
can have in him any principle of piety? Sometimes he gives up all
hope, and concludes that he was deceived in ever thinking himself
converted; but then again, when he feels a broken and contrite heart,
and an ardent breathing and groaning after deliverance, he cannot
but conclude that there is some principle above mere nature
operating in him.
The sleeping backslider is one who, being surrounded with earthly
comforts and engaged in secular pursuits, and mingling much with
the decent and respectable people of the world, by degrees loses the
deep impression of divine and eternal things. His spiritual senses
become obtuse, and he has no longer the views and feelings of one
awake to the reality of spiritual things. His case nearly resembles that
of a man gradually sinking into sleep. Still he sees dimly and hears
indistinctly—but he is fast losing the impression of the objects of the
spiritual world, and is sinking under the impression of the things of
time and sense.
There may be no remarkable change in the external conduct of such
a person, except that he has no longer any relish for pious
conversation, and rather is disposed to waive it. And the difference
between such an one and the rest of the world becomes less and less
distinguishable. From anything you see or hear, you would not
suspect him to be a Christian, until you see him taking his seat at
church. Such backsliders are commonly awakened by some severe
judgments; the earthly objects on which they had too much fixed
their affections are snatched away; and they are made bitterly to feel
that it is an evil thing to forget and depart from the living God.
There is still another species of backsliding, in which by a sudden
temptation, one who appeared to stand firm is cast down. Such was
the fall of Peter. Many others have given full evidence that a man's
standing is not in himself; for frequently men are overcome in those
very things in which they were least afraid, and had most confidence
in their own strength. These cases are usually more disgraceful than
other instances of backsliding—but they are less dangerous; for
commonly, where there is grace they produce such an overwhelming
conviction of sin, and shame for having acted so unworthily, that
repentance soon follows the lapse, and the person, when restored, is
more watchful than ever against all kinds of sin, and more distrustful
of himself. Such falls may be compared to a sudden accident by
which a bone is broken or put out of joint; they are very painful, and
cause the person to go limping all the remainder of his life—but do
not so much affect the vitals as more secret and insidious diseases,
which prey inwardly, without being perceived.
There are many people who never make a public profession of
religion, who for a while are the subjects of serious impressions,
whose consciences are much awake, and whose feelings are tender.
They seem to love to hear the truth, and in a considerable degree fall
under its influence, so as to be almost persuaded to be Christians;
and for a season give to the pious, lively hopes of their speedy
conversion. They are such as the person to whom Christ said, "You
are not far from the kingdom of God." (Mark 12:34) But through the
blinding influence of avarice or ambition, or some other carnal
motive, they are led away and lose all their serious thoughts and
good resolutions. Such people usually lose their day of grace. I have
seen an amiable young man weeping under the faithful preaching of
the Gospel, and my hopes were expectant that I would soon see him
at the table of the Lord; but alas! I believe that on that very day he
quenched the Spirit, and has been going further and further from the
Lord ever since!
The backsliding believer can only be distinguished from the
final apostate, by the fact of his recovery. At least, when
Christians have slidden far back, no satisfactory evidence of the
genuineness of their piety can be exhibited, nor can they have any
which ought to satisfy their own minds. In the course of pastoral
visitation I once called upon an habitual drunkard who had been a
flaming professor. I asked him what he thought of his former
exercises of religion. He said that he was confident that they were
genuine, and expressed a strong confidence that the Lord would
recover him from his backsliding state. Now here was the very spirit
of Antinomianism. Whether he was ever recovered from his besetting
sin I cannot tell—but I rather think that he continued his decadent
habits to the very last.
I have often noticed how tenaciously the most profane and obstinate
sinners will cleave to the hope of having been once converted, if they
have ever been the subjects of religious impressions. One of the
profanest men I ever heard speak, and one of the most outrageous
drunkards, when asked on his deathbed, to which he was brought by
alcohol, respecting his prospects beyond the grave, said, that when a
very young man he had been among the Methodists, and thought
that he was converted; and though he had lived in the most open and
daring wickedness for more than twenty years since that time, yet he
seemed to depend on those early exercises. Miserable delusion! But a
drowning man will catch at a straw. An old sea-captain whom I
visited on his deathbed seemed to be trusting to a similar delusion.
He related to me certain religious exercises which he had when he
first went to sea—but of which he had no return ever since, though
half a century had elapsed. I have met with only a few people who
had neglected to cherish and improve early impressions, who were
ever afterwards hopefully converted. They are generally given up to
blindness of mind and hardness of heart. But some of these are
sometimes brought in, in times of revival; or, at a late period, driven
to the Gospel refuge by severe affliction.
The conviction of a Christian backslider is often more severe and
overwhelming than when first awakened. When his eyes are opened
to see the ingratitude and wicked rebellion of his conduct, he is ready
to despair, and to give up all hopes of being pardoned. He sinks into
deep waters where the billows of divine displeasure roll over him; or
he is like a prisoner in a horrible pit and in the miry clay. All around
him is dark and desolate, and he feels himself to be in a deplorably
helpless condition. His own strivings seem to sink him deeper in the
mire; but as his last and only resource, he cries out of the depths
unto God. As his case is urgent he cries with unceasing importunity,
and the Lord hears the voice of his supplications. He brings him up
out of the horrible pit, and places his feet upon a rock, and
establishes his goings, and puts a new song into his mouth, even of
praise to the Redeemer. The freeness of pardon to the returning
backslider is a thing which is hard to be believed until it is
experienced.
No sooner is the proud heart humbled, and the hard heart broken
into contrition, than Jehovah is near with His healing balm. To heal
the broken in heart, and to revive the spirit of the contrite ones—is
the delight of Immanuel. And he receives the returning penitent
without reproaches. He pardons him freely, sheds abroad His love in
his heart, and fills him with the joy of the Holy Spirit. It is in fact,
somewhat of a new conversion; though there is but one regeneration.
We never hear of a sinner being born a third time—but we remember
that Christ said unto Peter, "When you are converted, strengthen
your brethren." (Luke 22:32) Indeed, the exercises of the soul on
these occasions may be so much more clear and comfortable than on
its first conversion, that the person is disposed to think that this is
the real commencement of spiritual life, and to set down all his
former experience as spurious, or at least essentially defective.
Christians, when recovered from backsliding, are commonly more
watchful, and walk more circumspectly than they ever did before.
They cannot but be more humble. The remembrance of their base
departure from God fills them with self-loathing. Whenever spiritual
pride would lift up its head, one thought of a disgraceful fall will
often lay the soul in the dust. And whether the backslider's sins have
been open or secret, the recollection of his traitorous behavior fills
him with shame and self-abhorrence. When such people have so
conducted themselves as to bring upon them the censures of the
church, so as to be separated from the communion of the Lord's
people, at first, it is probable, resentment will be felt towards the
officers of the church who perform the painful duty. But after
reflection, these resentments are turned against themselves, and they
pass much heavier censures on themselves than the church ever did.
Judicious, seasonable discipline is a powerful means of grace, and
often would be the effectual means of recovering the backslider, if
exercised as it should be. Indeed, this may be said to be one main
design of its appointment. If whenever there is an appearance of
declension in a church member, the pastor, or some other officer of
the church, should go to the person, and in the spirit and by the
authority of Christ should address a serious admonition to him, and
then a second and a third; and if these were unheeded, then bring
him before the church—backsliding, in most cases, would be arrested
before it proceeded far.
But all Christians have a duty to perform towards erring brethren.
When they see them going astray, they should not act towards them
as if they hated them—but should rebuke them in the spirit of
meekness. Christian reproof from one Christian to another seems to
be almost banished from our churches. There is a quick eye to
discern a brother's faults, and a ready tongue to speak of them to
others; but where do we now find the faithful reprover of sin, who
goes to the man himself, without saying a word to anyone, and
between themselves, faithfully warns, exhorts, and entreats a
straying brother to return. The serious discipline of formal
accusations, and witnesses, etc., by such a course would be in a great
measure rendered unnecessary. But the common practice is to let the
evil grow until it has become inveterate, and breaks out into overt
acts—and then there is a necessity to pay attention to the matter, and
to put in force the discipline of the church. But even this often proves
beneficial, and is a powerful means of reclaiming the offender; or, if
he persists in his evil courses, it serves to separate an unworthy
member from the communion of saints.
But when church officers and private Christians utterly fail in their
duty towards backsliding brethren, God Himself often makes use
of means of His own, which do not require the intervention of men.
He smites the offender with His rod, and causes him to smart in
some tender part. He sends such afflictions as bring his sins forcibly
before his conscience. He deprives him of the objects for the sake of
which he forsook the Lord—it may be of the wife of his youth, or of a
beloved child, on which his affections were too fondly fixed so as to
become idolatrous. Or if it was the love of the world which was the
seductive cause of his backsliding, riches are caused to "make to
themselves wings and fly away like the eagle to heaven". (Prov 23:5)
Or was the love of ease and indulgence of the sensual appetites the
cause of his delinquency, the stroke falls on his own body. He is
brought low by sickness, and is tried upon his bed with excruciating
pains, until he cries out in his distress and humbly confesses his sins.
Or if he was carried away by an undue love of the honor from men, it
is not unlikely that his reputation, which he cherished with a
fondness which caused him to neglect the honor of his God, will be
permitted to be tarnished by the tongue of slander, and things may
be so situated that, although innocent, he may not have it in his
power to make the truth appear. Children, too much indulged,
become by their misconduct, heavy causes of affliction to parents;
and thus they are made to suffer in the very point where they had
sinned. Look at the case of Eli and of David.
All afflictions are not for chastisement--but sometimes for trial; and
those whom God loves best are the most afflicted in this world. They
are kept in the furnace, which is heated seven times hotter--until
their dross is consumed, and their piety shines forth as pure gold
which has been tried in the fire. "I will put this third through the fire;
I will refine them as silver is refined, and test them as gold is tested.
They will call on My name, and I will answer them. I will say: They
are My people, and they will say: The Lord is our God." Zechariah
13:9. "You have tested us, O God; you have purified us like silver
melted in a crucible." (Psalm 66:10) "I have refined you in the
furnace of suffering." (Isaiah 48:10)
But we are now concerned only with those afflictions which are most
effective to bring back the backslider, the virtue of which the
psalmist acknowledges when he says, "Before I was afflicted I went
astray, but now I keep Your word. It was good for me to be afflicted
so that I could learn Your statutes. I know, Lord, that Your
judgments are just and that You have afflicted me fairly. (Psalm
119:67, 71, 75) It may be truly said that many who had backslidden
never would have returned had it not been for the rod; other means
seemed to have lost their power—but this comes home to the feelings
of everyone. Whether a believer is ever permitted to die in a
backslidden state is a question of no practical importance; but it
seems probable that Christians die in all conditions, including
spiritual declension. No one has any right to presume that if he
backslides, death may not overtake him in that unprepared
condition. Backsliding then is a fearful evil; may we all be enabled to
avoid it; or if fallen into it, to be recovered speedily from so
dangerous a state!