ON THE SYMPTOMS

OF A

BACKSLIDING SPIRIT.

It was reckoned a matter of consequence in cases of leprosy real er supposed, that the true state of the party should be examined, and judgment given accordingly; 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 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 MUCH against thee? This self-justifying spirit, however, so far from indicating any thing 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 substance: in all my labours they shall find none iniquity in me that were sin: A more finished picture of a modern ●ppressor 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 hoving 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 or not we have 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.

First: If religious duties are attended to rather from custom or conscience than from 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 of 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, if any thing, 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 being 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 hardly think possessed of common sense, will, in this case, be singularly quicksighted,, discerning every circumstance that may make in their favovir, 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, some how, 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 to 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 are ready to enter on a vindication of it. Covetousness will admit ofta 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 defence; 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. 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 first 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 detected, his heart seemed to relent: he felt ashamed, owned his sin, lifted 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 bold and the event justified his conduct. The first opportunity that offered, Saul returned to the folly that he had condemned.-A temporary abstinence from evil may also be produced

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