The Backslider: How Christians Drift—and Return by Andrew Fuller (Audiobook)

The Backslider: How Christians [music] Drift and Return by Andrew Fuller. Audio book produced and copyrighted by scroller.com. We've taken the [music] 1840 version and revised it for greater clarity.

Solomon [music] said, "I went by the field of the lazy man and by the vineyard of the man without understanding, and lo, it was all overgrown with thorns. Nettles had covered it and its stone wall was broken down. Then I looked and thought about it carefully. I looked [music] upon it and received instruction."

Author's preface.

The following pages were written after I had observed several people once regarded with hope and shared in Christian fellowship fall away either from the truths or the practice of true religion. Witnessing their sad condition left a deep mark on my heart. If I have been able to describe the condition of a backslider in a helpful way, it is largely because of this. Though the work was originally written with a few individuals in mind, I trust it may prove beneficial to many.

Introduction [music]

J.A. James, July 1840.

Andrew Fuller was in my opinion one of the greatest theologians that modern or even earlier times have produced. His writings are a deep mine of doctrinal, practical and experimental truth which every Christian and especially every minister should explore. No one better understood either the Bible or the human heart, both in its unrenewed and renewed state. Among all his practical works, few if any are more valuable than his treatise on backsliding. Like a skilled physician, he explains the nature of the disease, describes its symptoms, and prescribes the way of recovery.

Backsliding among professing Christians, if we include in this term both the secret departure of the heart from God as well as open sins of life, is sadly common. How many in our churches give undeniable evidence that they have lost their first love? Before they were received into fellowship, the salvation of their souls seemed to be the one thing they cared about. They pursued it with such concern, diligence, and earnestness that no one doubted their sincerity or questioned the wisdom of admitting them to the church. For a time they ran well, living consistently outwardly and as far as we could judge, with real inward devotion. Soon, however, the signs of decline appeared. Less interest in spiritual things, less frequent attendance at worship, until finally nothing remained but the outward form of religion, and even that so changed and weakened that it had lost both its beauty and its life.

This is the most common kind of backsliding and it is the danger against which Christians in our present age of easy and untroubled profession especially need to be warned. Open sins are not as common as the rise of a worldly spirit. Many are moving forward unnoticed by others and perhaps hardly aware themselves along the path of the backslider. Living in days of business and political excitement, surrounded by constant distractions, they have little time and even less desire for prayer, self-examination, and watchfulness. Practices always necessary, but especially now to keep or restore true spiritual life. Thus, they sink into lukewarmness and at last settle into a settled departure from God.

For those who have turned away from God in life as well as in heart, Mr. Fuller's treatise is especially well suited. It is faithful, searching, compassionate, and discerning. The author deals with the spiritual patient gently, yet thoroughly examines the disease, working carefully and persistently to restore him to spiritual health, while also warning him against false signs of recovery. This book is not only meant for those who have already backsliden, but also for those who may fall into that condition. And who is safe from such danger? Let him who thinks he stands take heed lest he fall. Those who are now going backward once seemed to be moving forward. We live in a world full of trials, and temptations come like the wind from every direction. The best way to avoid backsliding is to fear it. Overconfidence has in countless cases led to spiritual ruin. This little book can benefit every Christian who reads it with a prayerful heart and a holy watchfulness. I am glad to see it republished in a separate volume and I warmly recommend it, hoping it will be widely read.

Chapter 1, the backslider.

Whether our current age is worse than those that came before, I will not say. But it is clear that it is full not only of unbelief and immorality, but also of many careless and worldly-minded people among those who claim to be Christians. It is true that some are deeply zealous and spiritual, perhaps as much so as at any time in the past. The selfless efforts to spread the gospel are without doubt a hopeful sign of our day. Yet it is also clear that many others have become sadly conformed to the world instead of being transformed by the renewing of their minds. Even among those who still maintain an outwardly respectable life, many have fallen into the lukewarm state described of Leodysia. Professing believers are constantly turning away from Christ, some entirely no longer walking with him, and others in part so that they bring great dishonor to his name. Sadly, how many such people can be found in our churches?

If we look back over the last 20 or 30 years, we can see many who once seemed to be headed for the kingdom of heaven, but have since been overcome by the temptations of the world. Like the blossoms of spring, they gave us hope for a season, but a blight came. The blossom faded like dust, and in many cases, the root is now rotten. It is an important part of a faithful pastor's work to strengthen the weak, heal the sick, bind up the wounded, bring back those who have wandered and seek the lost. If these pages should fall into the hands of even a few such people, and help lead them out of the snare of the devil, the writer will feel richly rewarded. There is joy in recovering any sinner from the error of his ways, but especially those in whom we once had hope, shared fellowship, and placed confidence. When they fall, it leaves a painful gap, a wound in our hearts that nothing can heal but their return to God. If a child leaves his father's house and ruins himself in sin, the father may still have other children and love them, but none of them can fill the ache in his heart. Nothing will satisfy him but the return of the one who was lost. In pursuit of this goal, I will describe the nature and different forms of backsliding from God, the symptoms by which it may be recognized, the harmful and dangerous effects it produces, and the means by which restoration may be sought.

Chapter 2. Understanding the nature and progress of backsliding.

[music] All backsliding from God begins with a turning away of the heart from him. This is the very heart and the true evil of backsliding. "Your own wickedness will correct you, and your backslidings will reprove you. Know therefore, and see that it is an evil and bitter thing that you have forsaken the Lord your God, and that my fear is not in you, says the Lord of hosts."

But while the root is the same, the degree and form of backsliding vary, some backsliding is total. After openly professing true religion, some fall away from it entirely. It is common to think of a backslider as someone who is still a true believer, but in a poor spiritual condition. Yet, the Bible does not limit the term to that. The people addressed in the verse above did not have the fear of God in them which cannot be said of a true believer. Backsliding always involves a profession of faith, but it does not always mean the person truly possessed what they professed. There is such a thing as continual backsliding and drawing back to destruction. This was the case with Saul, a hyhel, and Judas. Many people who have greatly drifted from the practice of religion still comfort themselves with the hope that they will repent before death. But this is a dangerous presumption. It is tempting God. Anyone who falls into this pit and feels at ease in it, believing they will repent later, may find they were deceived. Both Peter and Judas fell, but only one of them returned. We have reason to fear that thousands of professing Christians are now in torment, who once thought themselves safe. They treated their sins as minor failings, believing they would one day repent. But before they realized it, the bridegroom came and they were not ready.

The nature and deadly effect of sin is the same in itself. Whether committed by a wicked person or by a righteous one. But there is an important difference between the backsliding of a hypocrite and that of a true believer. The hypocrite backslides because he has no true root in himself. That's why when temptation comes, he falls away. But the backsliding of a sincere Christian is more like a neglected branch that fails to bear fruit. It happens because of spiritual laziness or failure to stay alert in duty. When the hypocrite turns back, he returns to the path his heart always loved. But when the true believer sins, though not without will, it is not with full or settled approval of his heart. His sin is not deliberate in the deepest sense. It goes against the consistent direction and desire of his soul. In a way, he is not truly himself when he sins. We usually describe a person's character by their normal or consistent attitude, not by their rare failures. For instance, if a man known for his meekness speaks rashly, we say that wasn't really Moses. Or if someone known for boldly standing up for his Lord denies him with oaths, we say that wasn't really Peter. In both cases, these faithful men weren't acting like themselves. It wasn't truly them, but sin working in them. See Hebrews 10:26 and Romans 7 15 to2.

If not for the disturbing voice of his conscience, the hypocrite would feel at home having thrown off religion completely. But the true believer cannot live comfortably in a state of distance from God. This difference is clearly seen in the lives of Saul and David. Saul's religion never truly suited him. He wore it awkwardly, then threw it off entirely. If he could have forgotten about it and lived without fear of judgment, he would likely have been happier without it. But David, after falling into sin, was not like the raven that flew from the ark and never came back. He was like the dove that found no rest for her feet, until she returned. In Psalms 32 and 38, we hear the deep misery of his soul until he confessed his sin and found mercy.

But whatever difference there may be between partial and total backsliding, it is difficult, if not impossible, for the person, while in that state to clearly see it. As long as someone continues in a backsliden condition, the reality of their faith remains uncertain. They may still have some hope, but they should also feel deep concern. The scriptures say nothing of a confidence that allows someone to be at ease in sin. Paul doubted the Galatians, and they should have doubted themselves. There are many forms of backsliding. Some concern doctrine, others behavior, but all arise from a heart that is drifting from the living God.

Chapter 3. Forms of backsliding.

One kind of backsliding appears when a person abandons sound doctrine. When someone treats biblical truth as mere opinion or as something unimportant, they do not hold to it firmly. And once they let it go lightly, they can surrender it easily. If they come across a clever book promoting deism or any of the many false teachings that come close to it, they are quick to give in. a second reading or a conversation with someone who favors these errors and their faith is shipwrecked. They crash upon the rocks of unbelief. This was the process even in the apostles time. "They did not receive the love of the truth. So they were given up to believe a lie." If we examine such departures carefully, we would find that they are usually preceded by a neglect of private prayer, watchfulness, humility, and daily walking with God. And everyone can observe that such spiritual decline always follows the same path. Some who have turned to ceinianism which denies the deity of Christ and the atonement have admitted that since adopting those views they had even lost the ability to pray. They may still write or recite something they call a prayer, but they cannot truly pray. When the truths of the gospel are abandoned, the spirit of prayer and close fellowship with God disappear with them.

Peter's confession that Jesus is the Christ, the son of the living God, was the rock on which Christ said he would build his church. That truth was a foundational test of true Christianity. And anyone who carefully observes the state of the church today will still find that this same truth remains the keystone of the whole structure. If it is removed, the entire building collapses. Backsliding in this area is extremely dangerous. When someone falls in moral practice, their conscience still protests. But when someone comes to think lightly of sin and lowly of the Savior, which all false religions promote, they have gone far towards silencing that inner voice. They feel no trouble in their soul. Their spiritual disease runs deep, but it flatters rather than alarms. Their decline is as visible to others as a person whose body is being slowly consumed by a hidden illness. Yet they themselves are sure they are doing well. In truth, the light that is in them is darkness. And how great is that darkness?

In others, a heart that has turned from God is soon followed by falling into some open and serious sin. There are times when such a fall has been used by God to awaken the soul from spiritual deadness and strip it of self-confidence. This was clearly the case with the Apostle Peter. His fall, though painful, led to a deeper humility and watchfulness. For such people, stumbling is not meant to end in ruin, but to teach them to stand with greater care and strength. But the greatest danger lies in those cases where some sinful desire has slowly gained control over the heart. Then, when the person finally falls in public view, it is simply the outward revealing of what he has long been in secret. His first visible sin doesn't shock or humble him, but only becomes the beginning of many more. This is not like the fall of someone caught off guard by a single failure, but of one who has become trapped in the net of his own corruption. One sin leads to another. Like an insect tangled in a spider's web, he soon loses all power to resist and becomes prey to the destroyer.

Some have fallen into drunkenness, not by a single act of excess, but by gradually developing a habit of strong drink. It may have started in private, possibly during a time of trouble, when instead of bringing the burden to God in prayer, they turned to alcohol. Soon the cravings grew stronger. Eventually, the sin could no longer be hidden. Reason became a servant to desire and the professing Christians sank below even basic human decency. Others have fallen into sexual sin. Relationships that may have begun with just a few improper familiarities or even started in the context of shared religious interest have led to destruction. Such is the corruption of the human heart that even holy things can be twisted into fuel for lust. Once these passions are stirred, they take over the whole soul. There is no room left for spiritual desire or holy thought. Even the basic wisdom of reason is driven out. People once known for their high standing are reduced to shame and foolishness. Many wrecks are seen near these rocks, and among these hidden dangers lie the remains of many who once seemed on course for the harbor of everlasting life.

Another common form of backsliding is through love for the world. It is not unusual for those who once seemed zealous, affectionate, and devoted to God to gradually lose their spiritual fervor once they become settled in life and absorbed in its daily responsibilities. As they pursue their business and personal goals, their heart for God fades, and they begin to care about little else except saving money. This attitude is rarely condemned by society. In fact, as long as someone is fair in business, the world praises such conduct as wise. Men will praise you when you do well for yourself. They say he's a careful man, a man who knows how to secure his future. But scripture speaks plainly against such people. This is what it calls the lust of the eyes. The cares, riches, and pleasures of this life are said to choke the word so that it becomes unfruitful. It is especially worth noting that when our Lord warned against covetousness, the example he gave was not of someone who stole from others, acted unfairly in business, or oppressed the poor, but of a rich man whose land produced plentifully, and whose only goal was to build bigger barns, enjoy his wealth, and live comfortably. This is also the kind of person who is praised by the wicked, but hated by God. A dishonest man may receive curses from others, but the worldly man, so long as he is outwardly fair, is often admired. People usually care only for themselves. As long as you deal fairly with them, they are not concerned about your relationship with God. Yet, it is sobering to think that the very person the world blesses and envys is the one God detests. Heaven's judgment is clear. "If anyone loves the world, the love of the father is not in him." And far from making it less dangerous, the fact that worldliness is rarely condemned by others makes it even more so. If we commit sins that others recognize and rebuke, their disapproval may join with our conscience and the voice of God to awaken us. But when the world justifies or even praises our actions, we are far more likely to justify ourselves. It has long seemed to me that this form of covetousness will likely be the eternal ruin of more professing Christians than almost any other sin. And the reason is this. It is one of the few sins that can be indulged without giving up a public profession of religion. If a man is a drunkard, immoral, dishonest, or openly unjust, if he steals, lies, or oppresses others, he cannot continue to maintain a serious profession of faith. And if he tries, any faithful Christian community will reject his claims. But a person can love the world and the things of the world while still keeping his religious reputation intact. If the sinful nature of the heart is not subdued by God's grace, it will still find a way to express itself. If you block some of its usual channels, it will only run stronger in those that remain. This is likely why greed and covetousness become more common in old age when physical strength fades and the ability to chase other sins is gone. And this is often the case with religious people whose hearts are not truly right with God. They may no longer act like the openly ungodly or indulge in obvious sin, but they can still love the world above all else while outwardly appearing respectable and even devout. And because this form of sin is so easily hidden from human eyes, it rarely brings any correction or judgment from others. And whatever may lead to the ruin of a mere professor of religion can also become a serious temptation to a true believer, greatly harming his soul.

Lot's example, when he parted ways with Abraham, is a solemn warning. When given the choice of where to settle, Lot lifted his eyes and saw the plain of Jordan, wellwatered and fertile. He chose to live near Sodom. He would have been better off living in a barren wilderness than among such wicked people. But he was guided by worldly benefit, not by spiritual wisdom. He neglected the spiritual well-being of his family and the consequences were tragic. Yes, Lot was a righteous man and his soul was daily grieved by the filthy conduct of the people around him. But he had little spiritual influence over them. Instead, they succeeded in spreading their corruption into his own family. Some of his daughters seem to have married men from Sodom, and when destruction came, neither they nor their husbands could be persuaded to leave. They likely perished in the judgment. His wife's heart was still attached to what she left behind, and she looked back, only to be turned into a pillar of salt, a lasting sign of God's displeasure. As for the two daughters who fled with him, they had been so affected by the morals of Sodom that they brought shame upon their father and themselves even after escaping. Lot also lost all his possessions. These were the bitter fruits of the well-watered plain he had chosen, having looked only to material gain and neglected the spiritual cost. Yet how often the same mistake is repeated when choosing where to live or where to place our children. How frequently do people ignore the immorality of the environment, the irreligiousness of the community, and the absence of a faithful gospel ministry? Instead, they look only for better income, more comfort, or worldly success. This same mindset leads many to engage in risky financial schemes, going far beyond their means in the hope of some sudden gain. The dream of making a fortune draws them into commitments that not only ruin themselves but also damage others who trusted them. That those who live for this world would act this way is no surprise. But when those who profess to fear God follow the same path, it is truly a lamentation and it shall be for a lamentation.

Many others have not only been ruined by love for the world but also by conforming to it. These two may often be found together, but they are not the same. Love for the world usually focuses on gaining wealth. Conformity to the world concerns how that wealth is used. One is often stingy and selfserving. The other wants to make a show to appear refined and fashionable. The first is the lust of the eyes. The second is the pride of life. It is not necessary for Christians to be odd or extreme in matters that are truly indifferent. But when we begin chasing after outward fashion and appearances, we reveal a vain and shallow heart, and we certainly lose sight of the path that leads to the prize of our high calling in Christ Jesus. This desire to impress others has ruined many people financially, more in their reputations, and most of all in their souls. We may deceive ourselves into thinking we can seek these things and still be religious. But it is a fatal mistake. The vanity that such pursuits nurture eats away at everything humble, serious, and godly in the heart. It leaves us vulnerable to temptation, especially when pressured to join others in sin for the sake of fitting in. The Christian's rule of life is the revealed will of God. And whenever the customs of the world go against that rule, it is our duty to resist them, even if that means standing alone against a multitude, even a multitude of the rich and fashionable. But if we crave their approval, we will not be able to bear the scorn that comes with being different. So we get swept away by the current of the world. And unless the grace of God intervenes, we will be dragged toward destruction. Even if there is some spark of spiritual life within, it will become so hidden and ineffective that it is of no use. Such people are certainly in a backsliding condition whether they are ever restored or not. Their situation closely resembles the Leodysans described in scripture. They were neither cold nor hot, neither committed followers of Christ nor open enemies. They would not give up the world for the sake of Christ. But they also would not give up religion entirely. They prided themselves on their wealth, their wisdom, and their refined appearance, saying, "I am rich and increased with goods and have need of nothing." But according to the faithful and true witness, they were poor, blind, wretched, miserable, and naked. That judgment ought to make us tremble at the very thought of desiring to imitate the world's fashionable ways.

Finally, there is yet another form of backsliding that must be mentioned, especially since many in our present age have been overtaken by it. An eager and consuming involvement in political disputes. The state of the world in recent times has stirred up the attention and conversation of people in every class of society. As one political party or another has gained success, people's minds have become deeply affected. Some filled with fear that their side will be defeated. Others overflowing with excitement as if a new world of freedom, peace, and universal happiness were about to begin. But this is one of those powerful winds of temptation that occasionally sweep across the troubled sea of this life against which all who are journeying to a better country must be on guard. The promises made by political revolutionaries were flattering. They appealed to human compassion and were wrapped in the appearance of selfless concern for others. Because of this, many religious people for a time lost sight of their own principles. While captivated by the grand display of idealism and social reform, they forgot that the wicked will still act wickedly no matter what name or cause they claim. Over time, by watching the outcomes, some were brought back to their senses. They came to realize that any hope of truly improving the human condition, apart from the power and spread of the gospel, is an empty dream. These people have since turned their focus to more eternal concerns. But others went further. Their entire heart became entangled in political striving. It consumed their thoughts and affections. It was their meat and drink. And it is no wonder that such people grew cold to spiritual things. For this kind of obsession is utterly incompatible with true religion. This intense focus on political matters not only contradicts the overall message of the New Testament, but it also naturally works to destroy real godliness. Even when the issue itself may be lawful, if it takes too strong a hold on the heart, it becomes a snare. And how much more dangerous when the matter lies outside of our direct responsibilities. If we allow such things to distract us from what is clearly our duty, and especially if we begin to act outside the boundaries of God's word, we are in grave danger. Beyond those limits lies a pit [clears throat] into which we have reason to fear. Many have already fallen.

In the early days of Christianity, there were some who despised authority and were not afraid to speak evil of rulers. But were they truly godly? Far from it. They were outwardly Christian, for they are described as having escaped the pollutions of the world through the knowledge of Christ. Some were even regarded as teachers in the church. But what kind of teachers were they? The Bible calls them false teachers who secretly introduced destructive heresies, denied the Lord who bought them, and brought upon themselves swift destruction. Their teachings were dangerous and led many astray, causing the way of truth to be spoken against. See 2 Peter 2. To follow in the steps of such men is not a small matter. It is a serious departure from God. When a man's thoughts and affections are consumed with such things as political disputes, the scriptures begin to feel like a dead letter. While the speeches and writings of politicians become his living oracles, spiritual conversation disappears, and if someone else tries to bring it up, it feels dull and uninteresting to him. Leisure time, whether at home or walking along the way, which ought to be spent thinking and talking about God and eternal things, is instead filled with discussions that have no eternal value, and do not profit the soul. These are the rocks on which many have made shipwreck of their faith and a good conscience.

Whatever responsibilities a nation may have in unusual or extreme circumstances, there is hardly anything in the entire New Testament emphasized more strongly than this. Individual Christians are to be obedient, peaceable, and loyal citizens. And few sins are more seriously condemned than rebellion and disrespect toward authority. This obedience is not just about staying within the boundaries of civil law, which even godless people can do, but includes a spirit of honor and intercession. Believers are called to respect and pray for those in positions of authority. These duties were especially emphasized to the Christians in Rome. Living in a city full of political unrest, conspiracies, and violent factions, they were under constant pressure to join in. Yet Paul by the Holy Spirit charged them and through them us not to be carried away by such movements, but to walk in quiet godliness and submission to God ordained authority. Nor does this danger belong to just one political side. A person may fall into sin just as easily by supporting the actions of a government as by opposing them. If we take sides with those in power purely as a political party, we will feel inclined to excuse, justify, or downplay their actions, even when those actions clearly conflict with the spirit of Christianity. The Apostle Paul certainly commanded believers to submit to the governing authorities. But he was never a promoter of Roman ambition. When he stood before a Roman governor, he didn't flatter or support political agendas. He reasoned of righteousness, self-control, and judgment to come. That was his message. No matter who was in power, we are indeed obligated to be cautious in our judgments. Some actions that seem wrong to us might, in a fuller context, appear otherwise. We ought to avoid passing rash or unfair judgment. But on the other hand, we must also beware of applauding everything the government does, lest we become partners in other men's sins and encourage more of the same.

Some, in their fiery enthusiasm for revolution, have tried to trace every political event in current times back to Bible prophecy. In doing so, they've blinded themselves to the wickedness of many of the people involved. Others by the opposite bias have ignored the works of the Lord and the operations of his hand altogether. Whatever one may say about human agents and instruments, it would be spiritual blindness to miss the hand of God in the recent destruction and downfall of papal powers. And if because of our political loyalties, we find ourselves mourning with the merchants of the earth rather than rejoicing with the inhabitants of heaven, are we not walking as mere men? There is no need to defend or excuse the wicked actions of human governments. But neither should we overlook the sovereign movements of God working behind the scenes. The main concern of Christians should be loyalty to government as government itself, no matter which party is in power. For this is right, and it does more than anything to advance the kingdom of Christ. We are not required to give up our consciences in matters of religion, nor to approve of what is wrong in civil matters, but we are forbidden to use [clears throat] bitterness or slander. Even the worst government on earth brings much good compared to the misery of anarchy. On this principle, the apostle likely commanded obedience to rulers, even under Nero's reign. Christians are soldiers under the King of Kings, and their mission is to bring all people to obey the faith. To do this, they must avoid distractions and disputes that hinder their main purpose. A wise man who wishes to win over a nation to some great cause does not involve himself in their small quarrels or party fights. Instead, he shows goodwill to all and seeks the common good. In this way, he gains the respect of all and all are willing to hear him. This is the wisdom Christians should show. We already face enough opposition without adding more unnecessarily. If a Christian must take a side, he should choose the one he believes to be best. But even then, it does not suit him to throw himself eagerly into their disputes. Let worldly men who desire power busy themselves with contested elections. They have their reward. But Christians, if called to take part, should do their duty quietly and then withdraw from the noise and strife. When religious people plunge deeply into the party struggles of the nation, both sides will eventually accuse them of disloyalty and sometimes not without reason. 50 years ago, the party now in power was out of power. Back then, the charge of disloyalty was directed against them, though they were then called patriots. It is likely that many who now seem to condemn any spirit of disaection toward the government would themselves be poorly affected if the other side regained authority. But if we embrace the spirit of the gospel, though we may have our preferences in men and measures, we will still show goodwill to all. Whoever holds authority, we will honor the powers that exist. Whatever our private opinions of those in office, we will respect and reverence them. Loyalty that lasts only while our chosen party prevails is far from the loyalty taught in scripture. By remaining apart from parties as such and proving ourselves friends of government and good order, no matter who administers it, Christians would gain a dignity worthy of their profession. They would be respected by all and have greater opportunities to do good. But by doing the opposite, they make one part of society their enemies, while from the other part they gain little if any spiritual benefit.

Chapter 4. On the symptoms of a backsliding spirit.

In cases of leprosy, whether real or suspected, it was considered important that the person be carefully examined and judged rightly. And since a moral disease is far more shameful, contagious, and dangerous than a physical one, it is even more necessary to form a true judgment about it. Not every spot was leprosy. Likewise, not every sinful weakness in a Christian means he is a backslider. Paul mourned over the body of death. He admitted he had not yet attained perfection. Yet he pressed forward. As long as this was his course, he could not be said to draw back. On the other hand, not every departure from God should be dismissed as a mere imperfection common to good men. We are often quick to flatter ourselves, saying that our spots are only those of God's children, or such as the best of men have, and therefore think there is nothing seriously dangerous in them. We may admit we have faults, but still ask, "What great thing have we done against you?" This spirit of self-justification, far from being a good sign, is a strong mark of the opposite. It is written of Ephraim. "He is a merchant. The balances of deceit are in his hand. He loves to oppress. And Ephraim said, 'Yet I am become rich. I have found wealth for myself. In all my labors, they shall find no iniquity in me that were sin.'" This is a striking picture of a modern oppressor. He takes care to stay within the letter of the law and challenges anyone to accuse him. He admits to imperfections but insists they are only such as all men have. Yet all the while he is carrying on a system of iniquity.

The Apostle Paul spoke of a condition he feared to find among the Corinthians that they had sinned and not repented of their deeds. This is what makes a man a backslider. And as long as it continues, he has no scriptural basis to believe himself a partaker of forgiving mercy. The question before us then is, what are the symptoms of such a state of mind? If our turning from the Lord has led to open misconduct, no proof is needed, for the fact is evident. But if the departure is so far only inward, the inquiry becomes very important so that we may know our true condition and seek healing before the disease completes its work. Even when it is certain that we have sinned, it may not be clear whether we have truly repented. If we imagine we have repented when we have not, the result may be most serious. Let us then consider the following marks.

First, if our religious duties are performed more from habit or conscience than from love, we must either never have known true religion, or else have greatly lost the spirit of it. It may be that we have fallen into no outward sin that would bring reproach from the world, or even from our closest friends. And yet, we may have so declined in spirit as to be truly in a backsliding state. prayer, the reading of scripture, hearing the word, and giving to the poor may all be continued in outward form, and yet be little more than form. The church of Ephesus was not accused of open misconduct, but they had left their first love. Where this is the case, much will soon be neglected, especially in those duties hidden from the eyes of others. It is thought that the church just mentioned had grown careless, not in the outward act, but in the manner of their service. Therefore, they were urged to repent and to do their first works. A departure from our first love is usually the beginning of a backsliding course. If the truth were known, most openfalls are first prepared by a secret turning of the heart away from the living God.

Secondly, if we have fallen into a particular sin that brings us under the censure of our friends and instead of confessing it with sorrow, we try to defend or excuse it. This is clear proof that we are under its power. Some sins cannot be defended, but others allow much to be said in their favor, and people show remarkable skill in finding excuses when self is concerned. Those who seem to lack common sense in other matters can become sharpsighted here, quickly noticing every circumstance that might lessen their blame. The subtlety of the old serpent, first seen in the excuses of Adam and Eve, seems to replace wisdom in such cases. This spirit of self-justification is very dangerous. While it remains, there is no hope of a good outcome. Sin is rightly said to be deceitful, and few who defend their faults do so without first persuading themselves that those faults are, if not wholly right, at least excusable. Once we commit sin, it often looks less sinful to us than it did when we saw it in others. David's anger burned against the man who stole a lamb, while he was blind to his own far greater guilt. It is common when sin is ours to give it another name, making it easier to live with and even to defend. Greed may be hidden under the appearance of careful spending or saving. Worldliness may look like friendliness or politeness. Resentment may be called self-defense. Silly joking may seem like harmless joy. Harsh arguments may be seen as passion for truth. And not caring about truth may be mistaken for open-mindedness.

Thirdly, even if we do not openly defend or excuse our sin, if we go on in the practice of it, we have not repented. True repentance always leads to forsaking evil. Without this, there can be no scriptural hope of forgiveness. Some sins, as said before, cannot be excused. A person caught in them may be forced to admit he is wrong or at least remain silent. Yet he may still feel no sorrow for them, nor any real intent to forsake them. When Samuel rebuked Saul for disobeying the command of the Lord, declaring that God had rejected him and chosen another better than he, Saul admitted, "I have sinned." But his only concern was for the loss of his honor, and when he guessed who his rival was, he tried to kill him. Solomon acted in much the same way. Instead of repenting when rebuked, as soon as he knew Jeroboam had been anointed by Ahijah the prophet, he sought his life. A stubborn silence under reproof together with continuing in the same sin is a sure sign of a hard and unrepentant heart.

Fourthly, though we stop the practice of evil if it is only a temporary effect of conviction, there is no true repentance. It is very common when people fall into some gross sin to feel ashamed and alarmed to wish they had not done it and to resolve they will not do so again. Yet if the love of the sin remains and at the next temptation it is repeated such feelings are often mistaken for repentance. When David spared Saul's life and exposed the groundlessness of his malice, Saul seemed deeply moved. He admitted his sin, wept, and promised to do so no more. But David doubted his sincerity, and would not trust himself in his hands, withdrawing instead to the stronghold. The outcome proved him right, for at the first chance Saul returned to the same course he had condemned. So it often is, when some alarming providence restrains a sinner. If judgments fall and conscience points to the hand of the Lord stretched out against us, fear may silence the pursuit of our sinful desires. But if once the pressure is lifted, the heart springs back to its old ways, there is no true repentance in such temporary restraint. Dr. Owen explains it with his usual depth. There are two occasions in which men striving against sin may imagine they have mortified it. First, when sin has broken out to their shame, disturbing their peace, frightening their consciences, threatening scandal and provoking God, this rouses all within them, filling them with dread of sin, driving them to God, and causing them to cry as for life. Sin seems to shrink away, lying still for a time, as an enemy hides after a sudden alarm. Yet it is not killed, only restrained, ready to rise again at the next opportunity. Secondly, in times of judgment, calamity or affliction, then the mind is taken up with fears and ways to escape the present distress. Conscience tells the sinner this can only be done by forsaking sin and making peace with God. Resolutions are formed and for a while sin lies quiet, seeming mortified. But in truth, it has received no wound. Only the heart is for the moment occupied with other thoughts. When these pass, sin returns with full strength. Psalm 78 gives an example. "For all this they sinned still and believed not his wondrous works. When he slew them, then they sought him. Nevertheless, they did flatter him with their mouth. for their heart was not right with him. Neither were they steadfast in his covenant." For a time they sought God earnestly, but their sin was never slain. So it is with many humiliations in affliction, even among true believers. This is often a great deceit of the heart. When someone who professes faith falls into sins like drunkenness, sexual immorality, or other shameful vices, and tries to avoid the rebuke of fellow believers by saying, "I have repented," it often amounts to little more than the shame and alarm already described. Their later conduct frequently proves that their claim was false. True repentance does not boast of itself, especially not for the purpose of avoiding a faithful reproof.

Fifthly, even if we refrain from openly practicing the sin and do so consistently if it is only because of selfish or worldly motives, we have not truly repented. Even without religion, people may avoid gross immoralities for various reasons. They may damage health, harm one's reputation, or bring financial loss. Worldly people often avoid such sins on these grounds. And if we act from the same motives, how are we any different from them? Even fear of punishment is not the same as the fear of the Lord, which causes us to hate evil. Where abstinence from sin is based only on self-interest or fear, it will usually extend only to things visible to others. Our watchfulness will focus mainly on outward behavior, not on inward purity. The goal of our daily life will not be to please God, but to keep the real state of our hearts hidden from those around us. But this is both a hard and a dishonorable task. Whatever fills our hearts will eventually show itself despite our best efforts. Our thoughts, affections, tone of voice, expressions, and actions will all reveal what truly rules within us. This is why we often deceive ourselves. We imagine our character is hidden when in truth it is already known and even if not by others all things are naked and open before the eyes of him with whom we have to do. We can be sure of this. If our main concern is to keep our sins hidden from others, then if we are called to give an account of our lives, it will be said of us that we have sinned and not repented of our deeds. And how this differs from going down to the grave with our guilt still upon us is hard to say.

Sixthly, if we take pleasure in speaking of sin or in dwelling on it in our thoughts, this is a sure sign that we have not truly repented. Real repentance leads to silent shame and deep humility. "that thou mayest remember and be confounded and never open thy mouth anymore because of thy shame when I am pacified toward thee for all that thou hast done saith the Lord God." When someone can speak or even write about their former sins lightly or carelessly, it is certain that whatever repentance they may once have had, they do not presently repent. Even if nothing is said aloud or written, if such thoughts continue to occupy our minds and stir our affections, the spiritual state is the same. A mind filled with such things cannot be engaged in the spiritual exercises that keep a believer fruitful in the knowledge of Christ. Those who are in this condition are described in scripture as having forgotten that they were purged from their old sins. When old sins are remembered with new pleasure, they are in the heart being committed again. And if this continues, the guilt of those sins still remains and may be found upon us at death.

Lastly, if we are willing to put ourselves in tempting situations, if we aren't afraid of temptation or even secretly enjoy it, then we have not truly repented. As the saying goes, anyone who isn't afraid of temptation isn't afraid of sin. And if someone isn't afraid of sin, they are in serious danger of being destroyed by it. If we have repeatedly been led into sin through certain people, places, or activities, and yet return to them without fear, then we clearly have not

repented of our deeds. Even if we do not actively seek temptation, if our hearts rejoice when providence brings it near, this too is evidence of an impenitent heart. True repentance not only causes us to forsake sin itself, but also to avoid everything that leads to it. So if we either run into temptation or are pleased to be led near it, we are certainly still under its power.

Chapter 5. The dangers of unconfessed sin on the [music] conscience. Falling into sin, whether secretly or openly, is always dangerous, and its effects will sooner or later be felt. But continuing in sin is far more dangerous. A solemn warning is given against God's open enemies who persist in sin. God shall wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses. How much more offensive then must such continued sin be in those who have known the way of righteousness? He that chastiseth the heathen shall not he correct.

Yet God has provided a remedy, a propitiation for our sins, and it is written, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." But if instead of confessing our sins over the head of this sacrifice and seeking mercy through him, we sink into hardness of heart, neglect prayer, avoid fellowship with God's people, and try to erase the guilt of one sin by committing another, what can we expect? It is one of Satan's devices after he has drawn a soul away from God and entangled it in sin to convince that person that praying in faith would now be presumptuous. He whispers that it is more modest and suitable to stay distant from both God and his people. If faith meant, as some seem to think, a forced persuasion that everything is still safe and secure because of God's immutability, regardless of our spirit or conduct, then yes, that would be presumption. But true faith in Christ is never out of season. The greater our sin, the greater our need to confess it and plead for mercy through the gospel. We may no longer feel worthy to come as Christians, but that does not mean we cannot come as sinners. The harm and danger of continuing in such a state will be clear when we consider the effects it produces and will continue to produce unless healed by returning to God through Jesus Christ.

First, when sin lies unrepented on the conscience, it necessarily deprives us of all true enjoyment in religion and therefore of the protection, strength, and spiritual health that such enjoyment brings. The main sources of a believer's joy are communion with God and fellowship with his people. But for one who has turned aside from the right path, these streams of grace are either dried up or blocked in such a way that they no longer reach the soul. Guilt, shame, darkness, and defilement take hold of the heart. Love for God grows cold. Hope is dimmed. Joy disappears. Prayer is hindered. And every other grace becomes weak. It is in line with God's holiness to frown on such a state by withholding the light of his face. And even if he did not, we would not truly desire it. This was David's condition after he had sinned, but before he repented. The joy of God's salvation had vanished. Psalm 32 and Psalm 38, likely written after his restoration, describe what his soul experienced during that time. He begins Psalm 32 with deep insight. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. He knew the opposite of this firsthand. Guilt and corruption had consumed all his joy. When I kept silence, my bones waxed old through my roaring all the day long. For day and night thy hand was heavy upon me, my moisture is turned into the drought of summer. Though he may not have fully ceased from prayer, there was no longer the liberty he once enjoyed. His cries were more like groans than prayer. In Psalm 38, he speaks of God's wrath. Arrows that pierced him, and a hand that pressed him down. There is no soundness in my flesh because of thine anger. Neither is there any rest in my bones because of my sin. And again, my wounds stink and are corrupt because of my foolishness. A wound may be serious when it first occurs, but it becomes far more dangerous when left untreated. Especially when the whole system begins to feed its corruption. It becomes hard to heal. In such cases, the sufferer not only regrets the original fall, but grieves over having neglected the remedy. Such was David's state until he acknowledged his sin and was sorry for it.

In the same way that sin destroys communion with God, it also breaks fellowship with his people. If our sin is known, it naturally brings distance or even exclusion from their fellowship. But even if it is secret, we will still be unable to truly share in their fellowship. Guilt produces shame and shame causes us to withdraw. Or if we go among them, we find ourselves unable to engage freely. This helps explain the meaning of the Apostle John's words, which may seem unusual at first. If we walk in the light as he is in the light, we have fellowship one with another. Walking in the light, not only before God, but with one another, preserves and restores true Christian fellowship. But where sin is cherished and unconfessed, this fellowship cannot exist. If we are cut off from fellowship with both God and his people, where can we find true comfort? If we have only had the appearance of spiritual life, but are actually dead. The false joy that comes from empty hope might still be replaced by worldly pleasures. We may drown conviction in business, entertainment, shallow friendships, or return to the very sins we once escaped, like the dog to his vomit, and the sow that was washed to her wallowing in the mire. But if there is any true religion in us, we cannot do this. And then what is left under the sun that can bring relief? It is not just the joy of religion that we lose, but also the spiritual preservation that comes from it. The peace of God, says Paul, shall keep guard your hearts and minds through Christ Jesus. Without this peace, our hearts are left unguarded, easily seduced by the world's temptations or crushed by its burdens. Our minds drift from the simple, sincere walk of faith in Christ.

Secondly, continuing in a state of unrepented sin renders us useless in our generation. The great aim of the believer's life is to live for him who died and rose again. If God blesses us, it is that we might be a blessing to others. Like Abraham, believers are called the salt of the earth and light of the world. But when we are in a backslidden state, we are like salt that has lost its savor. Good for nothing, or a lamp hidden under a basket, giving no light to anyone. What good can we do in our homes? Our children and servants see no reason to take religion seriously based on our example in our work and daily interactions. Who is convicted by our behavior? Who leaves our presence impressed with the reality of God? Even if we hold office in the church, whether as a pastor, teacher, or leader, we will accomplish little or nothing. We become vessels in which the Lord takes no pleasure. There is a fearful warning spoken against idle and self-serving shepherds. Woe to the idle shepherd that leaveth the flock. The sword shall be upon his arm and upon his right eye. His arm shall be clean dried up, and his right eye shall be utterly darkened. Ministers especially are in danger here, being set apart from their brethren, and given the task of teaching others, they may begin to value themselves too highly. A man may labor night and day, not to feed souls, but to perfect his own ability, so that he may be admired. In this case, the preacher becomes his own idol, and perhaps the idol of others, too. He no longer feels responsibility for the people under his care. He will abandon the work at the first difficulty or whenever a better opportunity for personal gain arises. The result is tragic. The sword of the Lord is on his arm. He has no spiritual power. It is also on his right eye. No matter how intelligent or polished he becomes, he has no spiritual sight. This prophecy may first apply to false teachers in Israel, those who rejected Christ. But the most godly man is still capable of falling into the same sins committed by the most ungodly. That danger is real for all.

Thirdly, when we continue in a state of unrepented sin, we do not merely become useless. We become injurious to the cause of Christ. In this spiritual war, there is no neutrality. If we are not doing good, we are doing harm. We don't only fail by taking up space that others might fill more fruitfully. We actively misrepresent Christ and his gospel, spreading not a savor of life, but a savor of death among those around us. If those in our household, children, servants, or close companions, see nothing in our behavior that commends the gospel, they will certainly draw conclusions against it. And if we show only a little good, it's likely that we will show much evil, and that will be copied. Who can measure the influence of David's sins? His adultery, deception, and murder on his family. Scripture shows that those sins were repeated in his sons Amnon and Absalom. Likewise, many parents have lived to see their own sins multiplied in their children. And had they lived longer, they might have witnessed their shame grow even greater. God calls his people to be witnesses for him. Ye are my witnesses, saith the Lord. This witness is not given merely through words, but through life. We testify to the truth of the gospel by our perseverance, to its power by our holiness, to its joy by our contentment, and to its worth by our steadfastness in trial. This living testimony often has far more weight than verbal profession. Most people form their opinions about religion not from doctrine, but from the lives of those who profess it. This is why Nathan the prophet said to David, "By this deed, thou hast given great occasion to the enemies of the Lord to blaspheme." They did not only reproach David. They used his sin as a reason to speak against God and his truth. David later acknowledged this in his repentance. Against thee, the only have I sinned and done this evil in thy sight. Do good in thy good pleasure unto Zion. Build thou the walls of Jerusalem. He recognized that his sin had brought shame not only on himself but on the whole cause of God. It is still the same today. Whenever a believer falls into sin, the blame is laid not only on them but on their religion. This is false witness against God because it gives the world a false image of who he is and what he requires. For example, a greedy and selfish spirit tells others that in spite of what we say about living for eternity, we really believe this world is better and will do anything to secure it. A bitter, unforgiving spirit tells the world that Christianity doesn't truly change people. It just teaches them to pretend. A secret life of sin, if uncovered, causes many to say, "There's nothing real in religion. It's all hypocrisy." This kind of conduct does immense damage. It hardens sinners, quenches conviction, weakens the faith of true believers, and deeply confuses those who are seeking salvation. These things, if we are only outward professors, may have little effect on us. We may not care that God is dishonored as long as we think we will be pardoned in the end. But if there is any true religion in us, it will be different. A sincere heart will grieve more over the dishonor done to Christ and the harm caused to others than over the shame brought upon itself.

Fourthly, we are in great danger of falling into future temptations and so of sinking deeper and straying farther from God. As long as sin remains on the conscience without sorrow, it is like poison in the body. It will surely work and in a way that will weaken holy resolve, harden the heart, and defile the thoughts and desires. Whoredom and wine and new wine take away the heart. From painful experience of the defiling power of past sin, David, when he came to himself, prayed, "Create in me a clean heart, O God; and renew a right spirit within me." A mind weakened, dulled, and defiled is unfit to resist new temptations. Like the inhabitants of a besieged city, worn down by famine, disease, and traitors within, they have no strength to resist, but are ready to listen to the first proposals of the enemy. And the weaker we grow in resisting, the more we may expect the tempter to press his attacks. If Satan has any influence over the human heart, he works with design, taking advantage of the most favorable seasons. Experience confirms this. The more we yield, the greater and stronger temptations will come. Just as resisting the devil makes him flee, so giving way to him invites renewed and stronger assaults. One sin opens the door for another and makes us less able to resist or to turn back to God in repentance. Once the thief is admitted into the house, he will defy us. Countless evils will surround us, and our sins will seize us so that we cannot even look up. They will be more than the hairs of our head, and our hearts will fail us. Samson first yielded to his lusts, then to Delilah's pleas. The more he gave in, the more she pressed him until at last he lost his hair, his strength, his freedom, his sight, and his life. If we are only professors in name, these warnings may have little effect on us. We will go on as willing slaves to our sins, hoping perhaps that someday we will be brought back again until suddenly, at an unexpected hour, we are taken out of the world. But if there is any true grace in us toward the Lord God of Israel, this truth will alarm us. For of all the ways in which God punishes sin, none is more dreadful to a good man than being given up to sin itself.

Fifthly, as long as sin remains on the conscience without sorrow, we are in danger of eternal damnation. Some may think such language is inconsistent with the doctrine of the perseverance of believers. But it is clear that our Lord did not teach perseverance in a way that made warnings like this unnecessary. He did not hesitate to say to his own disciples that whoever says to his brother, "You fool," will be in danger of hellfire. That if they did not forgive men their trespasses, neither would God forgive theirs. And that if a right hand or a right eye caused them to sin, it must be cut off or plucked out, lest their whole body be cast into hell. The end to which sin tends, whether in believers or unbelievers, is death, eternal death. The Apostle James describes this process with great force. Let no man say when he is tempted, I am tempted by God. For God cannot be tempted with evil, nor does he tempt any man. But every man is tempted when he is drawn away by his own lust and enticed. Then when lust has conceived, it gives birth to sin. And sin, when it is finished, brings forth death. If this does not happen in every case, it is not because sin is different in some than in others, but because God in mercy stops its progress. Let it go on without repentance until it finishes its course, and eternal death will surely be the result. Whatever we are, as long as sin lies unrepented on the conscience, we have no scriptural reason to conclude that we are Christians. No true Christian will finally fall away. Yet, while we live under the power of sin, we are moving in the path that leads to apostasy. If we are content with a backslidden state of heart, what proof have we that it is not our natural condition, or that we have ever truly known the grace of God? If the waters remain corrupt, it shows the spring has never been healed. There is no reason to think Judas himself foresaw the dreadful end to which he came. During our Lord's ministry, while he carried the money bag and at times helped himself from it, he may still have thought himself a good man. He could see the faults of the other disciples and of good men in general, and perhaps excused his own in this way. Even when he made his bargain with the chief priests, it is not clear that he expected his master to be truly taken and crucified. Jesus had often before passed safely through the hands of his enemies, and Judas may have thought it would be so again. But when he saw that his master was condemned, he was struck with horror and in despair went and hanged himself. Such was the course of an apostate, and such was his end. Surely we ought to beware how we trifle with things whose end is death.

Chapter 6. Means of [music] recovery. If it were not in hope of being an instrument in saving some from the error of their ways and stirring up others to greater watchfulness, I would not have written the preceding pages. It gives no joy to expose the evil conduct of a fellow sinner, or to trace its dangerous effects, except with a view to his salvation or preservation. It is natural for those who have fallen into sin, unless they are hardened into rejecting all religion, to wish in some way to be restored. A backslidden state is far from pleasant. Hence many have too quickly laid hold of the promise of forgiveness and have said to their souls, "Peace, peace," when there was no peace. It is desirable to be truly recovered from backsliding, but it is not desirable to think ourselves recovered when in reality we are not. Just as a convicted sinner often seeks peace for his soul in many wrong ways without finding it, so it is with a backslider. Attempts at self-righteousness to mortify sin and gain peace with God are not limited to the beginning of religious concern. Many, stirred by fear, stop openly practicing sin and then try to draw comfort from this instead of confessing their sin at the foot of the gospel sacrifice. Their sins are more worn away from memory by time than washed away by the blood of the cross. But this is not true recovery. The wound, if healed, is healed only slightly and will likely break out again. The same way in which, if we are true Christians, we first found rest for our souls must be the way of recovery, namely repentance towards God and faith in our Lord Jesus Christ. Scripture always points us here. My little children, these things I write to you so that you may not sin. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. This was the way David was restored. With deep sorrow he confessed his sin, pleading, "Purge me with hyssop, and I shall be clean. Wash me, and I shall be whiter than snow." He could not mean cleansing by anything in the ceremonial law. For that law made no provision for such crimes. He must have meant that which the sprinkling of his hyssop foreshadowed. What the New Testament calls the purging of the conscience by the sprinkling of the blood of Jesus. This is the only possible way to find rest for our souls. As there is no other name under heaven given among men by which we can be saved, so there is no other by which we can be restored. Whatever our backsliding, whether it be a forsaking of gospel truth, a lapse into immorality, a love of the world, or conformity to it, the remedy is the same. Paul labored for the Galatians' recovery, and it consisted in Christ being formed in them again. His letter to the Hebrews is full of Christ, urging them not to neglect or reject him. If anyone has been troubled with doubts about Christ's deity or atonement, let him humbly and prayerfully read that epistle. If his heart is right with God, it will do him good. If our backsliding has led us into some gross sin or into love for the world or into conformity to it, the remedy must still be the same. Only through Christ is the world crucified to us and we to the world. If we have no heart to repent and return to God through Jesus Christ, we remain in our sins and can only expect their wages. The scriptures give no counsel short of this. Yet they do provide many directions to guide us toward it and many motives to lead us into it. These we must now consider.

In general, we may observe that the scriptures assure us of the great and tender mercy of God and of his willingness to forgive all who return to him in the name of his son. We must be firmly persuaded of this truth, lest instead of coming as supplicants, we sink into despair. If an awakened sinner at first is in danger of this kind of hopelessness, a backslider is even more so. His sins are far more aggravated, committed against greater light and greater goodness. Added to this is the reproach his conduct brings from his Christian friends, which may tempt him to give up all hope of recovery, and to think of himself as an outcast of both God and man. Unhappy man, your wound may seem as vast as the sea, and your awakened conscience may cry, "Who can heal me?" Yet do not despair. Listen to what the Lord will speak. He will speak peace to his people and to his saints. Only let them not return again to folly. Hear his words to backsliding Israel, brought low by their sins into the depths of misery. The Lord shall scatter you among the nations, and you shall be left few in number among the heathen, where the Lord shall lead you, and there you shall serve gods, the work of men's hands. But if from there you shall seek the Lord your God, you shall find him. If you seek him with all your heart and with all your soul, when you are in tribulation and all these things are come upon you, if you turn to the Lord your God and obey his voice, for the Lord your God is a merciful God. He will not forsake you, nor forget the covenant which he swore to your fathers. The pardoning mercy of God through Jesus Christ is not bound by the limits we see in human forgiveness. Among men, some wrongs seem almost impossible to forgive, and so men imagine it must be the same with God. But with the Lord, there is mercy, and with him is plenteous redemption. He not only pardons, but pardons abundantly. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. The blood of Jesus Christ, his son, cleanses us from all sin. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. Even the warnings against the unpardonable sin do not contradict these promises. For that sin is always described as shutting out repentance as well as forgiveness. The sinner is given up to hardness of heart. But if we confess our sin with true sorrow, we may be certain it is not unpardonable and that we shall indeed obtain mercy through the blood of the cross.

But the great question is, how shall we repent of our sins and return to God through Jesus Christ? It is indeed easier to fall away than to be restored. Easier to lose peace of mind than to regain it. Sin hardens the heart, and the farther we go in it, the stronger its chains become. Yet in the end, we either desire to return or we do not. If we do not, then all directions will be in vain. It is right that Christ's servants point out the way, whether men will hear or refuse. But as for any hope of recovery, none can be while the heart remains hardened. If we can think of our sin without sorrow and of the cross of Christ without tenderness, it shows that our hearts are not right with God, that we are still in the gall of bitterness and the bonds of iniquity. But if we do desire to return, if like Israel in Samuel's day, we lament after the Lord, then we shall gladly listen to all that his word prescribes. If my reader, supposing he has backslidden from God, is in such a state of mind, I would point out with mingled hope and tenderness, the means of recovery. Or if it should be otherwise, I will still set before him the good and right way that at least I may deliver my own soul.

First, embrace every opportunity for private reading of the Holy Scriptures, especially those parts suited to your case, and join it with prayer. God's word, hidden in the heart, is both a guard against sin and a remedy for it. It wounds and it heals. If it rebukes, it is with the faithfulness of a friend. If it comforts, the very consolations carry with them a gentle call to repentance. Read especially those scriptures addressed to backsliders, such as Jeremiah chapter 2, or those that express the cries of a penitent soul, such as Psalms 25, 32, 38, 51, and 130. You may not yet be able to make all their words your own, but they may still help you. To hear the true expressions of a contrite heart may at least show you the contrast between your own condition and that of the psalmist. And this discovery may be attended with shame and grief. It is also important that you read the scriptures by yourself. Reading them with your family is good and should not be neglected. But as to personal benefit, there is a great difference between that and reading them alone. In private, your mind is more free for reflection. You can pause, think, and apply the truth to your own case. It is of even greater importance to join prayer with it. Reading God's word and prayer strengthen one another. The word furnishes confessions, pleas, and arguments. Prayer produces solemnity and spirituality of mind which go further toward understanding the scriptures than a whole library of commentaries. It was in one such season of retirement that David prayed, "I have gone astray like a lost sheep. Seek your servant, for I do not forget your commandments." He pictured himself as a wandering sheep that had left the flock and the green pastures where it once was fed and guarded by its shepherd. Now it strays like a wild creature, bewildered by its own wanderings, caught in the thorns of the wilderness, and exposed to beasts of prey. Feeling its misery, it cries out for the shepherd and the flock. Does this not fit your case? Yes, you are the man. You have gone astray like a lost sheep, entangled in your own corruptions, unable to find the way back. Yet perhaps you have not entirely forgotten his commandments, nor lost all remembrance of those happy days when you walked in them. Then let your prayer be like David's, directed to the good shepherd of the sheep. Seek your servant. Prayer is a duty that must accompany all others. In everything by prayer and supplication with thanksgiving, let your requests be made known to God. Drawing near to God humbles the soul with a sense of sin and fills us with self-abhorrence because of it. Isaiah, when he saw the holiness of God, cried that he was a man of unclean lips. Job in converse with God abhored himself and repented in dust and ashes. The very act of prayer shows that our help must come from above. A truth we must never forget, and especially here. We may easily wander out of the way. But if ever we return, it must be by the influence of him who restores our souls and leads us in paths of righteousness for his name's sake. To tell a wandering soul that he has no help in himself and that if he is ever restored, it must be by the grace of God may sound to some like a contradiction or a discouragement. But it is the truth. And if rightly understood, it does more to bring recovery than we may first imagine. Paul found that when he was weak, then he was strong. And many others have found the same. The more we are emptied of self-sufficiency, the more we feel our dependence, and the more earnestly we cry that the Lord would save us from ourselves and restore us for his name's sake. This is the very way we first found rest for our souls, and it is the way by which we must find it again. An awakened sinner often strives hard for peace without finding it. Why? Because he seeks it not by faith, but as it were, by the works of the law, stumbling at the stumbling stone. In all his struggles, there is a measure of self-righteous hope, an expectation that God will pity him for his pains and endeavors. But this is like corrupt flesh in a wound. It must be cut away before healing can come. If ever he obtains peace, it will be by despairing of all help in himself and casting himself as one utterly lost into the arms of sovereign mercy. This is the good old way that brings rest to the soul. And the same sense of helplessness that was necessary at first is equally necessary in every recovery that follows. We may go on praying year after year without success. It is only the prayer of faith that prevails. The mark of such prayer is this: Under a deep sense that there is no help in us, it lays hold of the mercy and faithfulness of God revealed in the gospel. David for a long season groaned and even roared under the disquiet of his heart, but found no relief. Rather, he sank deeper into despair. At last, he changed his manner of prayer. Out of the depths have I cried unto thee, O Lord. And then he adds, with thee there is forgiveness. With him is plenteous redemption. Here he found rest for his soul. Jonah was in much the same state. His awakened conscience robbed him of peace. Yet he sought to stifle his misery by sleeping in the ship. Not even the storm could rouse him until the heathen sailors did so. And by lot he was revealed as the guilty one. Confessing his sin, he gave himself up to be cast into the sea. Swallowed by the great fish, with his life hanging by a thread, his soul still sat in darkness. In anguish he sighed, I am cast out of thy sight. But scarcely had the thought passed when faith revived. Yet will I look again toward thy holy temple. He looked, and light broke in. Out of the belly of hell, cried I, and thou heardest my voice.

Secondly, reflect on the aggravating circumstances of your offenses, on those things which make it an evil and bitter thing to have departed from the living God, and sinned against him as you have done. Every true return begins with reflection. I thought on my ways, and turned my feet unto thy testimonies. Commune with your own heart upon your bed, and be still. Ask yourself, if the God I have sinned against were like the idols of the nations, I might have had some excuse for forsaking him. But I have acted like backsliding Israel, the only people who had a god worth clinging to, yet the very people known for their unfaithfulness. The world holds fast to their false gods. But I have committed two evils that make the heavens astonished. I have forsaken the fountain of living waters and dug for myself broken cisterns that can hold no water. If the Lord's service had been a heavy yoke, if his ways had been barren and miserable, I might plead some reason for turning aside. But what have I gained? Only guilt, shame, and misery? Was he to me a wilderness or a land of darkness? How then shall I answer his tender but piercing words? Oh my people, what have I done unto thee? And wherein have I wearied thee? Testify against me. If I had been born and bred a benighted pagan, a deceived Muslim, or a superstitious papist. If the oracles of God had been withheld from me, or if I had lived all my life in ignorance like multitudes around me, my sins would have been small compared to what they now are. But I have sinned against light and love. The Lord has been to me as a husband, yet I have forsaken him for other lovers. Still he invites me to return. And what hinders? Not him, for he has not shut me out, but my own hardened heart. Lord, save me from myself. Surely I will return to my first husband, for then it was better with me than now.

Thirdly, reflect on the goodness of God in bearing with you until now and in restraining your sins from running their full course. It is often said that one sin leads to another, and history confirms it with many tragic examples. David's idle negligence led to adultery. That sin once committed had to be hidden. So he turned to deception and intrigue. When that failed, he resorted to murder. And when the murder was done, he cloaked it by blaming providence. The sword devours one as well as another. How often do uncleanness and bloodshed go hand in hand? Many who have been executed for murder committed it only to conceal their shameful lust. And have you toyed with these sins, playing at the mouth of the serpent's den? Why then have death and hell not already swallowed you up? Look at that criminal who yesterday died by the hand of justice, having murdered the one he first defiled. That might have been you. Is it not sheer mercy that your sins have not dragged you down to the same fearful end? That their deadly effects have been restrained by the hand of God? It may be that some who were once your companions in the early stages of sin have since been allowed to run farther on while you were restrained. Their follies have ended in open shame while yours have been in part concealed. And perhaps, while the public voice condemned them, you even joined in their reproach. And do you think this, oh man, that judges them which do such things and do the same, that you shall escape the judgment of God? Or do you despise the riches of his goodness and forbearance and longsuffering, not knowing that the goodness of God leads you to repentance? If such recollections do not lead you to repentance, it is a sign of a hard and impenitent heart treasuring up wrath against the day of wrath and the revelation of the righteous judgment of God.

Fourthly, reflect on the state and exercises of your mind in former times. This was the counsel of the apostle to the Hebrews, who, disheartened by persecution, were tempted to go back. Call to remembrance the former days in which after you were illuminated you endured a great fight of afflictions. And it was the council of our Lord himself to the churches of Ephesus and Sardis. Remember from whence you are fallen and repent. Remember how you have received and heard, and hold fast and repent. Ask yourself, are there not seasons of tenderness in my past which it would profit me to recall? I once professed repentance toward God and faith in the Lord Jesus Christ. Was it only profession? Was there not a time when my sins were more bitter to me than death and more dreadful than hell? Why then have I turned back to folly? Has sin changed its nature or become less hateful? Is not the change in me? Was there not a time when the word of the Lord was precious to my soul? When the Sabbath was my delight and godly people my chosen companions. Whence then this sad decline? Is Christ or his gospel less precious now than I once thought? That if I could only be found in him and live forever with him and those who love him, I would not care what I lost or suffered here below. Was I all that time deceiving myself? Were my repentance, my faith, my hope, my love, and my joy all a counterfeit? I endured reproach and loss for his name's sake. Was it all in vain? Must I at last be separated from him forever and have my portion with unbelievers? Ask your own soul what one once asked, who through fear of man denied his faith, yet was still condemned and burned to death. This was Archbishop Cranmer, who at his execution in Oxford on March 21st, 1556 spoke these words in prayer. As the flames approached, he thrust first into the fire the hand that had signed his recantation, judging it guilty above the rest. Father, keep them in thy name. Oh Lord, have mercy on me, a wretched and miserable sinner. I have offended against heaven and earth more than words can tell. Where can I flee? To heaven I dare not lift up my eyes, and on earth there is no refuge. To thee, therefore, O Lord, I run. To thee, I humble myself. My sins are great, but have mercy on me for the greatness of thy mercy. The mystery that God became man was not for small or few offenses. Thou didst not give thy son unto death for little sins only, but for the greatest sins of the world, so that if the sinner return with all his heart, as I do now, he may find pardon. Have mercy on me, O God, whose nature is to show mercy. Have mercy on me, O Lord, for thy great mercy's sake. I ask nothing for my own merits, but for thy name's sake, that it may be honored, and for the sake of thy dear son, Jesus Christ.

This part of our Lord's counsel applies not only to those who have fallen into gross sins, but also to those who have deserted the very principles of the gospel. So Paul asked the Galatians, "Received you the spirit by the works of the law, or by the hearing of faith?" The question assumes that the true doctrine is known by its fruits. By the way he puts it, this only would I learn of you. He suggests the answer is so plain that it alone is enough to decide the matter. And what are the fruits of turning aside from the doctrines commonly called evangelical, even of merely hesitating about them? I appeal to those who have tried it. Do you now have the same joy and peace in believing as you once had? Can you go to the throne of grace with the same holy liberty? Do you feel the same compassion for the salvation of perishing souls? Or is much of your zeal now spent in trying to win serious Christians over to your new way of thinking? Does the fellowship of those who share these views give you the same heart satisfaction you once found in the company of those whom you now dismiss as enthusiasts? If, while professing such things, you are strangers to their power, you may answer these questions. Yes. But if otherwise you know you cannot, then hear the word of the Lord. Remember from whence you are fallen and repent. Remember how you have received and heard, and hold fast and repent.

Fifthly, set apart special times to humble yourself before God by fasting and prayer. Extraordinary cases call for extraordinary means. When Jehoshaphat faced a vast invading army, he feared and set himself to seek the Lord and proclaimed a fast throughout all Judah. But the loss of your soul is far greater than the overthrow of a nation. When Judah had been under God's frown in Babylon for 70 years, Daniel records, "I set my face unto the Lord God to seek by prayer and supplications with fasting, sackcloth, and ashes." Paul too speaks of seasons when believers must give themselves to fasting and prayer. Surely, there is no time when these means are more fitting than when we have wandered from God and long to return. Notice the words, "He set himself to seek the Lord," and "I set my face unto the Lord God." These describe more than ordinary prayer. They speak of fixed, determined, deliberate seeking, and when such extraordinary approaches to God are made with pure motives, he has often honored them with success. It is true we may fast or pray in a superstitious or self-righteous spirit, resting in the act itself instead of using it as a means to seek God. But this is not setting our face unto the Lord. A day devoted to him in humility, fasting, and prayer, interspersed with the reading of suitable scriptures, may, by the Spirit's blessing, do more to subdue sin and restore the soul than years of half-hearted efforts.

Sixthly, to prayer, it is necessary to add watchfulness. Our Lord joined these together as a safeguard against temptation. One of Satan's devices has often been this: After a backslider has drawn near to God and sought mercy, perhaps even after setting apart a season of special devotion, he is suddenly pressed with some powerful temptation. Feeling secure from having so lately prayed, he is caught off guard and overcome. The result is usually a neglect of prayer afterward, under the thought that his former exercises were mere hypocrisy, and that to continue would only be adding sin to sin. We must not depend on spiritual frames for preservation, nor suppose ourselves secure because of them. On the contrary, we ought to expect that comforts will often be followed by conflicts. Scripture gives us many examples. After Israel drank from the smitten rock at Rephidim, they were immediately called to fight Amalek. Paul's extraordinary revelations were followed by the thorn in the flesh. Our Lord himself went from the waters of Jordan into the wilderness, there to be tempted by the devil.

Seventhly, in your approaches to the Savior, come under the character in which you first came, that of a sinner. If you attempt to come as a backslidden good man, you will find it impossible to sustain that character. Your conversion may be doubtful, not only in your mind, but in reality. Do not approach as one who is already clean, only needing to wash his feet, but as one altogether defiled, head, hands, and every part needing to be cleansed. Do not rake through the ruins of your past life for evidence that you are a Christian. In your present state, you cannot settle that question. And if you could, it would not help you. But one thing is certain. You are a sinner, a poor, perishing sinner. The door of mercy is open to such, and you are invited to enter. Whatever your past has been, and however doubtful your conversion may appear, if you now forsake all for Christ, eternal life is before you. So the Laodiceans, though a Christian church and yet of doubtful character, were counseled to treat Christ as sinners do, coming to him for riches, righteousness, and heavenly wisdom.

Lastly, in all your supplications, be content with nothing short of a complete recovery. It is possible to gain such mastery over sinful habits that they may seem slain or at least dormant, and yet not have regained that holy peace which comes from confessing our sins on the head of the gospel sacrifice. But while communion with God is not restored, there is no safety. Temptation may soon prove that sin is still alive. Nothing secures us against its revival except walking with God. This I say then, walk in the spirit, and ye shall not fulfill the lusts of the flesh. Sin is best resisted not directly, but indirectly, by opposing to it other and stronger principles. Fire is not quenched by striking at the flames, especially with fuel all around, but by bringing in water. The pleasures of sin are not subdued by denying ourselves all enjoyment, but by tasting higher and better joys that make sinful pleasures lose their power. Thus, the apostle was crucified to the world by the cross of Christ. Do not reckon yourself restored until you have regained communion with God. David, though deeply penitent, was not satisfied until this was restored. While it was lacking, the poison still worked in his imagination. Hence his prayers. Create in me a clean heart, O God; and renew a right spirit within me. Cast me not away from thy presence; and take not thy holy spirit from me. Restore unto me the joy of thy salvation; and uphold me with thy free spirit. Make these petitions your own. And if God grants you the desire of your heart, then go and sin no more, lest a worse thing come upon you.

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