the more he prospered in spiritual things. The reason is plain, and other Christians will find the same to be true.

CHAPTER XIV.

Backsliding.-The Backslider restored

THERE is a perpetual, and there is a temporary backsliding. The first is the case of those who, being partially awakened and enlightened by the word accompanied by the common operations of the Spirit, make a profession of religion, and, for a while, seem to run well, and to outstrip the humble believer in zeal and activity; but having no root in themselves, in the time of temptation, fall totally away, and not only relinquish their profession, but frequently renounce Christianity itself, and become the bitterest enemies of religion. Or, seduced by the pride of their own hearts, they forsake the true doctrines of the gospel, and fall in love with some flattering, flesh-pleasing form of heresy; and spend their time in zealous efforts to overthrow that very truth, which they once professed to prize. Or, thirdly, they are overcome by some insidious lust or passion, and fall into the habitual practice of some sin, which at first they secretly indulge, but after a while cast off all disguise, and show to all that they are enslaved by some hurtful and hateful iniquity. Persons who thus apostatize from the profession and belief of Christianity, or who fall into a habitual course of sinning, are commonly in the most hopeless condition of all who live in the midst of the means of grace. When they openly reject Christianity, their infidelity is commonly accompanied by contempt and a malign temper, which often prompts them to blasphemy; and they are, according to our apprehension, in great danger of committing the unpardonable sin; and some who in these circumstances

are actuated by inveterate hatred to the truth, and who make use of their tongues to express the feelings of enmity which rankle in them, do often fall into this unpardonable sin. The case of such seems to be described by Paul, in the sixth chapter of his Epistle to the Hebrews. "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God and the powers of the world to come, if they shall fall away, to renew them again to repentance, seeing they crucify to themselves the Son of God afresh and put him to an open shame." Some suppose that the Apostle here describes the character of the true Christian, and that he merely supposes the case, if such should fall away, what would be the fearful consequence; but this seems to us a forced construction. It seems more reasonable to believe that he is describing a case which may, and often does occur, and that the description applies to such professors as had received the miraculous endowments of the Holy Spirit, and yet apostatized: and by crucifying the Son of God afresh he probably alludes to the manner in which those who went back to the Jews, were required to execrate the name of Christ in the Synagogues, and to profess that he deserved to be crucified as he had been, and thus put him to an open shame. But whether such apostates do actually commit the unpardonable sin or not, seems in most cases to be of little consequence, for they commonly die in their sins, and all sin unrepented of is unpardonable. In some cases, however, apostates stop short of infidelity and blasphemy, and while they stand aloof from religion, content themselves with decency, and do not treat religion with disrespect; yet it will be found on examination, that the hearts of such are extremely callous, and their consciences are seared as with a hot iron. The Spirit of God, evidently has left them, and strives no more with them; and they often die as they have lived, fearfully insensible, having "no bands in their death." But sometimes conscience is let

loose upon them in their last hours, and they are left to die in the horrors of despair. In the days of the apostles, they seem to have had some way of knowing when a man had committed "the sin unto death," and for such, Christians were not to pray, as their destiny was irretrievably fixed; but such knowledge cannot be possessed now, and we may therefore pray for all, as long as they are in the place of repent

ance.

But when we speak of backsliding, we commonly mean those sad departures of real Christians from God, which are so common, and often so injurious to the cause of religion. These cases are so common, that some have thought that all Christians have their seasons of backsliding; when they left their first love, and lost the sweet relish of divine things, and were excluded from intimate communion with God. But, however common backsliding may have been among Christians, there is no foundation for the opinion, that it is common to all; we find no such declension in the experience of Paul or John; and in the biographies of some modern saints we find no such sad declension. We could refer to many recorded accounts of personal experience, but it will be sufficient to mention Mr. Baxter, Col. Gardiner, G. Whitfield, and Mr. Brainerd. No doubt all experience short seasons of comparative coldness and insensibility, and they who live near to God have not always equal light, and life, and comfort, in the divine life. Those fluctuations of feeling, which are so common, are not included in the idea of a state of backsliding. This occurs when the Christian is gradually led off from close walking with God, loses the lively sense of divine things, becomes too much attached to the world and too much occupied with secular concerns; until at length the keeping of the heart is neglected, closet duties are omitted or slightly performed, zeal for the advancement of religion is quenched, and many things once rejected by a sensitive conscience, are now indulged and defended.

All this may take place, and continue long before

the person is aware of his danger, or acknowledges that there has been any serious departure from God. The forms of religion may be still kept up, and open sin avoided. But more commonly backsliders fall into some evil habits; they are evidently too much conformed to the world, and often go too far in participating in the pleasures and amusements of the world; and too often there is an indulgence in known sin, into which they are gradually led, and on account of which they experience frequent compunction, and make solemn resolutions to avoid it in future; but when the hour of temptation comes, they are overcome again and again, and thus they live a miserable. life, enslaved by some sin, over which, though they sometimes struggle hard, they cannot get the victory. There is in nature no more inconsistent thing than a backsliding Christian. Looking at one side of his character, he seems to have sincere, penitential feelings, and his heart to be right in its purposes and aims; but look at the other side, and he seems to be "carnal, sold under sin." O wretched man! how he writhes often in anguish, and groans for deliverance, but he is like Sampson shorn of his locks, his strength is departed, and he is not able to rise and go forth, at liberty, as in former times. All backsliders are not alike. Some are asleep; but the one now described is in a state of almost perpetual conflict, which keeps him wide awake. Sometimes when his pious feelings are lively, he cannot but hope that he loves God and hates sin, and is encouraged; but oh, when sin prevails against him, and he is led away captive, he cannot think that he is a true Christian. Is it possible that one who is thus overcome, can have in him any principle of piety? Sometimes he gives up all hope, and concludes, that he was deceived in ever thinking himself converted; but then again, when he feels a broken and contrite heart, and an ardent breathing and groaning after deliverance, he cannot but conclude, that there is some principle above mere nature, operating with him.

The sleeping backslider is one who, by being sur

rounded with earthly comforts, and engaged in secular pursuits, and mingling much with the decent and respectable people of the world, by degrees, loses the deep impression of divine and eternal things; his spiritual senses become obtuse, and he has no longer the views and feelings of one awake to the reality of spiritual things. His case nearly resembles that of a man gradually sinking into sleep. Still he sees dimly, and hears indistinctly, but he is fast losing the impression of the objects of the spiritual world, and sinking under the impression of the things of time and sense. There may be no remarkable change in the external conduct of such a person; except that he has no longer any relish for religious conversation, and rather is disposed to waive it. And the difference between such an one, and the rest of the world, becomes less and less distinguishable. From any thing you see or hear, you would not suspect him to be a professor of religion, until you see him taking his seat at the Lord's table. Such backsliders are commonly awakened by some severe judgments; the earthly objects on which they had too much fixed their affections are snatched away; and they are made bitterly to feel that it is an evil thing to forget and depart from the living God.

There is still another species of backsliding, where by a sudden temptation, one who appeared to stand firm, is cast down. Such was the fall of Peter, and many others have given full evidence that a man's standing is not in himself; for frequently men are overcome in those very things in which they were least afraid, and had most confidence in their own strength. These cases are usually more disgraceful than other instances of backsliding, but they are less dangerous; for, commonly, where there is grace they produce such an overwhelming conviction of sin, and shame for having acted so unworthily, that repentance soon follows the lapse, and the person, when restored, is more watchful than ever against all kinds of sin, and more distrustful of himself. Such falls may be compared to a sudden accident by which a bone is.