The Backslider Characterized;
Or, The Evil And Danger Of Defection Described.
"If any man
draw back, my soul shall have no pleasure in him" Heb. 10:38.
[The following Discourse was represented to the commission, May 1725, by
Mr. Alexander Anderson, as if it had been of such a turbulent or erroneous
tendency, that he himself, preaching after me, was obliged publicly to
contradict me. The following notes are, to the best of my remembrance, the
ipsissima verba which I delivered at that time. Whether the doctrines contained
therein deserved the character he gave them before the Reverend Commission, or
if he had ground publicly to contradict, I submit to the judgment of the
impartial world.]
"From that time many of his disciples went back, and
walked no more with him." John 6:66.
In the beginning of this chapter,
our blessed Lord works a notable miracle; he feeds five thousand people with
five loaves and two fishes, twelve baskets of fragments remaining. The
multitude is so taken with this miraculous feast, that they thought to make him
a king. But our lowly King of Zion did not affect worldly grandeur, His kingdom
not being of this world; therefore he withdraws himself, and passes over the
sea to Capernaum. Many of the multitude, whom he had fed, followed him thither.
And there our blessed Lord takes occasion to preach a very heavenly and
spiritual sermon to them, holding out the necessity of living and feeding by
faith upon him, in order to everlasting life. These carnal hearers are
exceedingly stumbled at the spirituality of his doctrine, looking upon it as a
piece of unaccountable stuff and nonsense. Upon which they begin to drop off
from him, as the evangelist remarks here, in the words of my text, From that
time many of his disciples went back, &c.
In which words we may notice,
1. A defection, or going back from Christ. 2. The season of it: namely, From
that time, or, after he had preached the foregoing sermon. 3. The cause of it,
implied in the time, namely, the spirituality of his doctrine. 4. The persons
guilty of this defection, namely, professed disciples; and that not a few, but
many of them. 5. The final and irrecoverable nature of their defection, they
walked no more with him.
The words are plain and easy; and therefore there
is no need of any critical explication. Wherefore, take this natural
observation from them; namely,
DOCTRINE. "That there are some seasons in
which many of Christ's pretended disciples fall off from him, and that finally
and irrecoverably. From that time many of his disciples went back, and walked
no more with him." In handling this doctrine, I shall observe the order of the
words, and speak a little,
I. To this defection, or falling off from
Christ.
II. Inquire a little into the causes of it.
III. The seasons of
it.
IV. The persons guilty of the defection, namely, the disciples.
V.
Give a few characters of those who fall off finally, and walk no more with him.
VI. Apply the whole.
I. I say, I will speak a little of this defection
or falling off from Christ. And here I would, 1. Give you some of the
scriptural names of it. 2. Speak of the kinds and degrees of it. 3. Notice some
of its ingredients. 4. Mention some of its concomitants. First, I would
give you some scriptural names by which it is called. And sometimes it is
called a looking back: Luke 9:62: "No man putting his hand to the plough, and
looking back, is fit for the kingdom of heaven." My friends, you have been
professing to set your faces heavenward; O beware of casting a back-look upon
your old lovers: "Remember Lot's wife;" take heed that God do not set you up as
monuments of his vengeance.
Again; it is sometimes called a turning back:
Lam. 1:8: "Jerusalem sigheth, and turneth backward." The way to heaven will not
admit of a retreat; you must still be pressing forward, whatever opposition may
be in your way.
Again; sometimes it is called a drawing back: Heb. 10:38:
If any man draw back, my soul shall have no pleasure in him. Moreover, it is
called a sliding back; intimating, that the people who are not well established
in religion stand upon slippery ground: Hos. 11:7: "My people are bent to
backsliding from me." Furthermore, it is called a falling back: Is. 28:13: "The
word of the Lord was unto them, precept upon precept, and line upon line; that
they might go and fall backward, and be broken, and snared and taken;" and you
know a backward fall is exceedingly dangerous.
Lastly, To mention no more,
it is called a turning aside. It is said of Israel, that "they quickly turned
aside like a deceitful bow;" which frustrates the design of the archer, by
shooting away, or beside the mark. They who "turn aside into crooked ways,"
whatever may be their pretences to religion, miss the mark of the same, even
the "mark and prize of the high calling of God in Christ Jesus; and shall be
led forth," and have their part "with the workers of iniquity."
Secondly, I come to treat of the kinds and degrees of defections
from Christ. And, not to multiply distinctions, which are more ready to
confound than edify hearers, I shall only mention these two or three
1.
Defection from Christ is sometimes more universal and general, of the body of a
church and nation together. Thus, Ephesus, (Rev. 2) is charged with falling
from her first love. And the whole body of the Israelitish nation are engaged
together in a defection, by going in to worship the idolatrous calves which
Jeroboam erected at Dan and Bethel: and it was so universal, that the prophet
Elijah thought he had been left alone; though, indeed, the Lord tells him, that
he had "seven thousand in Israel, which had not bowed the knee to Baal." And
sometimes it is more special and particular, as when a single society, family,
or particular person, enters upon a course of defection and backsliding from
Christ and his ways; of which instances may be afterwards named.
2.
Sometimes it is more open and avowed, in contradistinction from the former, by
abandoning and relinquishing the very profession of religion to which they once
pretended, and become openly wicked and shamefully criminal, giving themselves
loose reins in a way of sin. Or, it is more hidden and secret, when, though
there be still a profession of religion kept up; yet the power of godliness is
quite forsaken, and the heart maintains a close correspondence with sin, and
lives in a secret trade of wickedness, inconsistent with the rules of
Christianity.
3. There is a total, as also a partial defection or falling
off from Christ. A total or final, is that of the wicked and reprobate, who,
when they fall, are like lead, or a stone falling into deep water, which never
rises again; as it is said of Pharaoh and his host, "They sank like lead in the
mighty waters:" they make an utter "shipwreck of faith and a good conscience."
A partial defection is incident even to the godly themselves. I may call it
temporary; for they may be left for a considerable time, to make many woeful
steps of defection from Christ and his ways; as is plain from the instances of
David, Peter, Abraham, and many others. But when they fall, they are like wood
or cork, falling into water, who, though they sink at first, yet they rise
again by faith and repentance, which influence the reformation of their lives,
and which, in pursuit of the divine purpose of grace for their salvation, are
actuated in them by the Holy Spirit, according to Psal. 37:24: "Though he fall,
he shall not be utterly cast down: for the Lord upholdeth him with his hand."
The defection here spoken of in the text, seems to have been of the first kinds
of each division. It was general and public; for there was a great multitude of
them, as we read in the beginning of the chapter: it was open and avowed; for
they put a slight on Christ in the face of the sun: and it was total and final;
they walked no more with him, nor looked after Christ any more.
Thirdly, I come to notice some ingredients of this defection here
spoken of: And there appears to have been these things in it:? 1. A
dissatisfaction with Christ, and a vilifying both him and his way; for they
said, ver. 42, "Is not his father and his mother, and sisters with us? how then
came he down from heaven?"
2. A murmuring and repining against the
spirituality of his doctrine, out of a rooted enmity and prejudice against it:
ver. 41: "They murmured at him, because he said, I am the bread of life which
came down from heaven:" and again, "This is a hard saying, who can hear it?"
3. A formal disputing and arguing against his doctrine, as repugnant to
reason. They set up their reason as the standard of revelation, and will
receive nothing but what they were able to comprehend; for they strove, or
disputed, "amongst themselves, saying, How can this man give us his flesh to
eat?" ver. 52.
4. A formal casting off with Christ, and turning back to
their old way and trade of living, by which their latter end was worse than
their beginning; for they went back and followed him no more, as in the text.
Fourthly, I come to mention some concomitants of defection from
Christ. 1. It is commonly accompanied with a halting and wavering between sin
and duty, as Israel did between God and Baal: "How long," says Elijah to them,
"do ye halt between two opinions? If the Lord be God, follow him: but if Baal,
then follow him." When this wavering befalls people, they cannot stand long;
for "a double-minded man is unstable in all his ways," says James. "Their heart
is divided; therefore shall they be found faulty."
2. It is commonly
attended with a mercenary kind of spirit. For, as secular and worldly interest
is the spring of all their religion; so it is the spring of their apostacy and
defection from it; as is plain from what our Lord tells his pretended
disciples: "Ye seek me, not because ye saw the miracles, but because ye did eat
of the loaves, and were filled." Where this mercenary spirit prevails, folk
will stand by Christ and religion as long as it will stand with their selfish
and secular designs, but no longer. Christ, conscience, religion, and every
thing, must slavishly submit to this at length.
3. It is attended with a
stretching of Christian liberty to the uttermost pitch, and a dallying with the
appearances of evil. "O," will the man say, "what needs all this needless
scrupulosity and preciseness? I may adventure thus far, and yet keep in both
with God and a good conscience." Like Eve, who thought she might tamper with
the temptation, without any hazard of compromising herself; or Samson, who
thought he might dally with Delilah, and yet keep in with God. O sirs, it is
dangerous going too near God's marches; for, as one says, he that will go all
the length he may, when occasion serves, will go farther than he ought.
4.
It is attended with a snarling at reproofs. They cannot abide to have their
sores ripped up, and the evil of their ways discovered. Let ministers preach
ever such sound doctrine, yet if they but point towards the quarter where their
defections lie, presently they are like wild bulls in a net, full of fury and
resentment. We find too much of this, even in good men, when engaged in a
partial defection. Asa was so irritated by the reproof of the prophet, that he
cast him into prison, for telling him that he was fallen from his former
confidence in God, when the hosts of the Ethiopians came up against him. And
the Galatians reckoned Paul their "enemy, because he told them the truth." With
a snatching at the reputation of those that stand their ground, or who give any
testimony against their defections: and if they can perceive any such making
but the least wrong step, they are sure to make it as open and public to the
world as possible, and to represent it in the blackest character imaginable.
It is a very true observation, that backsliders are commonly backbiters.
They cannot abide to see any out-shine themselves in holiness and tenderness;
and therefore they lie at the catch, to wound the reputation of those that
cannot run the same length with themselves. This made David pray, "Deliver me,
O Lord, from all my transgressions, and make me not the reproach of the
foolish: for when my foot slippeth, mine enemies do magnify themselves against
me." 6. Division is usually the concomitant and fruit of defection. If we
should trace all divisions to their spring, by which the inmost parts of the
church of God have been rent, since the first ages of Christianity, we should
still find them taking their rise from the bitter fountain of defection. What
was it but the defections of some in the church of Corinth, that gave birth to
that division, of which the apostle complains, 1 Cor. 1? What was it but the
defections of the church of Rome, that has made such a wide breach between
Protestants and Papists? It is true, every party and set of men have preached
up peace, and cried out against division; as the Papists to this very day,
exclaim against us for making a rupture in the church of Christ: whereas it is
not we, but they themselves, that make the rupture by their defections. We must
not say, A confederacy with any in a way of sin, or purchase peace at the
expense of truth and holiness. This was the sentiment of good old Jacob on his
death-bed, Gen. 49:5: "Simeon and Levi are brethren in iniquity: instruments of
cruelty are in their habitations. O my soul, come not thou into their secret,"
&c. Many other things might be added as concomitants of defection; but I
must not stand on them. I go on, therefore, to
II. The second thing in the
text and method, which was, to inquire a little into the causes of defection.
And,
1. The main cause, or rather occason, of this defection here
mentioned, was the unpleasantness of Christ's doctrine to the sensual and
carnal inclinations of these pretended disciples mentioned in our text. His
doctrine did not suit their humours, and answer their expectations; therefore
they went back, and walked no more with him. Just like many among ourselves,
who, if ministers do not preach according to their fancies, if they be free and
faithful, and preach against the defection of which they are guilty, they
either turn their backs on them, or cry out upon them as men of turbulent
spirits, incendiaries, fire-brands, and what not? But ministers need not be
discouraged on this account, since the apostles of our Lord were characterized
after the same manner: "These are they that have turned the world upside down."
I fear there are many among us, who, if they would speak the language of their
hearts, would join issue with that people, Isa. 30:10: "Who said to their
seers, See not; and to the prophets, Prophesy not unto us right things, speak
unto us smooth things, prophesy deceits. But, sirs, we need not wonder to see
folk stumbling at the plain truths of the word, seeing Christ himself is "set
for the fall," as well as for the "rising of many in Israel."
2. The love
of worldly riches is another great cause of defection, as is plain from what
the apostle says, 1 Tim. 6:10: "The love of money is the root of all evil:
which, while some coveted after, they have erred from the faith, and pierced
themselves through with many sorrows." Where the love of the world has the
ascendant in the heart, the love of God cannot be strong; for, "if any man love
the world, the love of the Father is not in him:" and where the love of God is
not, it is impossible for that man to stand his ground.
3. The love of
worldly ease is another great cause of defection from Christ, especially in a
time of persecution for the gospel's sake; for then it will be said, as Peter
to Christ, when dissuading him from going up to Jerusalem, Master, spare
thyself; it is best to sleep in a whole skin. But let us remember what Christ
says in this case, Matth. 16:25: "Whosoever shall save his life, shall lose it;
and whosoever shall lose his life for my sake, shall find it."
4. The fear
of man is another cause of defection: "The fear of man," says Solomon,
"bringeth a snare;" especially the fear of offending and displeasing great men,
upon whom we have any kind of dependence. But, as an antidote against this, let
us compare the wrath of man with the wrath of the eternal God. Shall we
adventure to run upon "the thick bosses of the Almighty's buckler," to avoid
the displeasure of a worm like ourselves? Is. 51:12: "Who art thou, that
shouldst be afraid of a man that shall die, and of the son of man, who shall be
made as grass? and forgettest the Lord thy Maker, that hath stretched forth the
heavens, and laid the foundations of the earth?" To the same purpose is that
caveat given us by our blessed Lord; "Fear not man, that can kill the body, but
cannot kill the soul," &c.
5. Bad example has a fatal influence this
way; and especially the bad example of men of influence and authority, such as
ministers and magistrates. You have a word for this, Hos. 5:1: "Hear ye this, O
priests, and give ye ear, O house of the king; for judgment is toward you;
because ye have been a snare on Mizpeh, and a net spread upon Tabor." When we
have conceived a great veneration for any man, we are very ready to run after
his example. Thus, Gal. 2:13: Barnabas, with many of the converted Jews at
Antioch, were led away with Peter's dissimulation, who seemed to them a pillar;
for which Paul withstood him to the very face. Let us always remember, that we
are to be followers of no man, but in so far as they are followers of Christ.
6. The treachery and deceit of the heart, with its natural bent and bias
towards sin: "The heart is deceitful above all things, and desperately wicked."
That character given Israel is exceedingly applicable to it, Hos. 11:7: "They
are bent to backsliding." There is not only an easiness and drawability in the
heart of man to sin, but a strong propensity and inclination. So that it was
not without sufficient ground that Solomon tells us, Prov. 28:26: "He that
trusteth in his own heart, is a fool." Let us, therefore, advert to that caveat
of the apostle's, Heb. 3:12: "Take heed, brethren, lest there be in any of you
an evil heart of unbelief, in departing from the living God." I might mention
many other causes, if time would allow, such as absolute and downright
hypocrisy in their dealings with God. If the heart be not "right with God,"
people can never be "steadfast in his covenant." Again; self-confidence, when
men lean to their own understanding, trust to their own strength; like Peter,
"Though all men should forsake thee, yet will not I." These resolutions, that
are founded upon our own strength, will prove like Jonah's gourd, wither, and
come to naught, as soon as ever the wind of temptation blows on them. We are
not to trust any created grace that is in us, but only the grace that is in
Christ Jesus: "Be strong in the Lord, and in the power of his might." Again;
when folk voluntarily let down their guard, and slack their watch, they yield
themselves an easy prey to the devil: and therefore, "Be sober, be vigilant;
for your adversary the devil goes about, as a roaring lion, seeing whom he may
devour." Again; when folk do not lay a sure foundation. He that builds must
count the cost. They that have not a root of solid grace in themselves, will
fall away in the time of temptation. And so much for the causes of defection,
the second thing proposed.
III. The third thing was, to inquire a little
into the seasons of defection. The words also give ground for this inquiry:
From that time many of his disciples went back. You may take these few causes,
among many others:
1. Defections may happen after God has been making very
signal and remarkable appearances in his providence for a people. Christ, in
the beginning of this chapter, had made a signal, yea, a miraculous appearance,
for those people, by feeding them in a desert place; and yet a day or two
after, they went back, and walked no more with him. This was the sin of Israel:
God delivers them out of their Egyptian bondage, in an awe-inspiring way,
plaguing their enemies, and dividing the Red Sea before them; and yet they soon
forgot his mighty works, and turned aside from the right way. And, alas! May
not this aggravate the defections of which we in this land are guilty, that we
have turned aside from God, after many surprising and almost miraculous
deliverances that he has wrought for us?
2. Defections frequently happen in
the midst of the clearest revelation of the gospel, and when the light of the
gospel is shining with the greatest brightness among a people. This people here
had heard Christ himself preach, who spake as never man spake; and yet,
immediately upon the back of hearing him, they turned their back upon him. This
also aggravates our defections, and abounding sins, that they are under the
clearest sunshine of gospel-revelation: "If I had not come and spoken unto
them, they had not had sin; but now they have no cloak for their sin."
3.
After very solemn professions of love and friendship to Christ. This people
here professed such a kindness to Christ, that they would needs make him a
king; and they are so taken with him, that they follow him to the other side of
the sea; and yet, alas! They went back, and walked no more with him. Thus,
Israel also, they seemingly professed, that "whatever the Lord their God should
command them," that they would "observe and do;" but they quickly "turned aside
like a deceitful bow." My friends, you have been professing friendship to
Christ, before men and angels, by partaking of the symbols of his body and
blood: O take care that you be not found practically renouncing your
sacramental engagements, by entering upon a course of defection. Alas! May not
the defections of many professors be dated from a communion-table? They come
away, after they have got the sop, with more of hell and the devil in them than
before.
4. After some remarkable common illumination, and seeming
experiences in religion, Heb. 6 &c. It was a high aggravation of Solomon's
sin, that he went astray after the Lord had several times appeared to him.
5. The time of worldly prosperity. Deut. 32:15: "Jeshurun waxed fat, and
kicked." And Hos. 13:6: "According to their pasture, so were they filled: they
were filled, and their heart was exalted; therefore have they forgotten me."
6. A time of trial and persecution for righteousness' sake, when enemies
are invading the rights and privileges of the church of Christ, casting fire
into his sanctuary, and polluting the dwelling-place of his name. This is a
season in which the Lord calls for a special testimony for himself at the hand
of professors; and yet even then many fall off; and sail with the stream. The
stony-ground hearers, "when affliction or persecution arises because of the
word, immediately they are offended." Rotten fruit usually drops off in a
storm; and the wind commonly drives away the chaff.
7. Defection may happen
among a people, even when there is a remnant keeping their ground, and
maintaining their integrity; as you see here. When the multitude are turning
their back on Christ, he says to his disciples, "Will ye also go away?." To
which they answered, "Lord, to whom shall we go but unto thee? thou hast the
words of eternal life." Rev. 3:4: "Thou hast a few names even in Sardis, which
have not defiled their garments," &c.
IV. The fourth thing is, to
inquire who they are that make this defection from Christ. We are told here,
that they were disciples; that is, they were so professedly. They pretended to
be disciples, and had gone considerable lengths with Christ, which had procured
for them this character. For,
1. They had entered into Christ's school, and
got many a sweet lesson: but, hearing many things, they did not observe them.
They were disciples; for they owned him as their Master and Lord: ver. 25.
"When they had found him on the other side of the sea, they said unto him,
Rabbi, when camest thou hither?" and, ver. 34: "Lord, evermore give us this
bread." Of the same kind are these, (Matth. 7:22,) who cried, "Lord, Lord, have
we not prophesied in thy name?" &c.
2. They were a set of men that had
a very fiery edge upon them for awhile: for they not only followed Christ
through the sea, but they have seemingly very strong desires after Christ, and
the bread of life; saying, "Lord, evermore give us this bread." But though
"with their mouth they pretended much love, yet their heart went after their
covetousness."
3. They are called disciples; for they joined themselves to
the society of the true and real disciples of Christ, and go along with them,
in following Christ for a considerable time; but yet turn their backs on them
at length.
4. They had been eye and ear witnesses of the doctrine and
miracles of Christ: and yet, for all this, they went back, and walked no more
with him. Thus, you see upon what account they might be called disciples.
And now, seeing in the text we are told that they were many; hence,
therefore, you may take the following observations or remarks:?
1. That,
among the multitude of professors, Christ has commonly but a small body of
supporters in a winnowing and sifting time: There was but a handful that staid
with Christ; the greatest multitude dropped of. The heap of corn is but small,
when the straw and chaff are separated from it. Christ's flock is but a little
flock: "Many are called, but few are chosen. Strait is the gate, and narrow is
the way, which leadeth unto life, and few there be that find it."
2. As
Christ has but a small number of supporters, so the greatest number of
professors usually dance to the devil's pipe, and comply with the side of the
times. Many of them went back, only the twelve staid behind: "Broad is the way
that leadeth to destruction, and many there he which go in thereat."
3.
Defection from Christ is of a very spreading and contagious nature; "a little
of this leaven" is fair to " leaven the whole lump;" like a pestilential air,
it flies over a whole country or kingdom in a very little time. Among the many
thousands in Israel, only seven thousand had not bowed to Baal. There were but
"a few names in Sardis, which had not defiled their garments." Hence it
follows,
4. That the way of the multitude is always to be suspected. And
people are never to think themselves safe enough, because they have many
neighbours; for we are not to "follow a multitude to do evil," in regard the
way of the multitude is a way commonly loathed of God.
5. The followers of
Christ need not be discouraged because of the paucity of their number; for it
has been so in all ages. It was so at first, and will be so to the end of the
world: "When the Son of man cometh, shall he find faith in the earth?" And
therefore, I say, though you should sit like a pelican in the wilderness, and
owl in the desert; though you should become the song of the drunkard, and be
held for signs and wonders in Israel, because of the singularity of your way;
yet be not discouraged at this, for it is far better to go to heaven alone than
to hell in company.
Now, if it be asked, Why the Lord suffers defections
among his professed disciples? I answer, briefly,
1. Because God will have
a difference put "between the precious and the vile" 1 Cor. 11:19: "There must
needs be heresies among you, that they which are approved may be made manifest.
God will have the chaff distinguished from the wheat, the dross from the true
gold; he will have his Israel proved and tried, that they may be distinguished
from others.
2. That real disciples may be challenged to cleave to the Lord
with the more firmness and resolution: "Lord, to whom shall we go, but unto
thee?" said the twelve, when they saw the multitude running away. We have a
word to this purpose, Job 17:8,9: "The innocent shall stir up himself against
the hypocrite;" and then it immediately follows, "The righteous shall hold on
his way, and he that hath clean hands shall add strength," as in the Hebrew, or
"he stronger and stronger;" intimating that the defections of hypocntes from
the way of the Lord sharpens the resolution of the truly godly in cleaving to
him; for at such a time, God, as it were, is issuing his proclamation in the
camp of Israel, "Who is on the Lord's side?" To which we may add, that these
defections of pretended disciples do, in a way of righteous judgment, prove
stumbling-blocks to others, by which they are hardened in a way of sin. And
thus a woe falls both upon the offender and the offended; according to that of
Christ's, Matth. 18:7: "Woe unto the world because of offences: for it must
needs be that offences come; but woe to that man by whom the offence cometh."
V. The fifth thing is, to give a few characters of those who fall off
finally, and walk no more with Christ. Only, before I go on, I would premise,
that I do not here offer to give positive marks of an irrecoverable condition;
for who can set bounds to the infinite grace and mercy of him, to whom no case
is desperate, and "who is able to save to the uttermost" of sin, and to the
uttermost of misery? But all I do is, to offer some melancholy symptoms or
presumptions of an irrecoverable defection.
1. It is a ominous evidence of
a final defection, when people fall off from the profession and practice of
religion, after some signal, though common, illuminations and warmings of the
Spirit; for which you may read Heb. 6:4-6.
2. When people, through the
influence of these common illuminations in the knowledge of Christ, have been
led to make considerable advances in the way of religion, and yet afterward
apostatize, and fall back into the same puddle of wickedness which they seemed
to have escaped. A weighty scripture for this you have, 2 Pet. 2:20,21.
3.
When people knowingly and wilfully venture upon a way of sin, after they have
received the knowledge of the truth: for which see Heb. 10:26,27. When folk
come that length, especially after a profession of religion, as to become
mockers of true piety, attempting to ridicule things sacred, and to banter
those out of their religion, whom they think to be aiming heavenward: this is a
black mark of one that is entirely given up of God; this being an open
proclamation of war against heaven. "Be not mockers, lest your bands be made
strong."
4. Those whose hearts are filled with malice against the image of
God in his people, who reject and detest the very picture of holiness in his
people, and so become open persecutors of Christ in his members, and take all
methods imaginable to extirpate the name of Christ and Christianity out of the
world: as did the cursed apostate Julian.
5. When people get success and
prosperity in a way of sin. They thirst after sin, and God grants them the
desire of their hearts. This is a sign of total and final defection; for, says,
the Lord, "Backsliders in heart shall be filled with their own ways." Perhaps,
you think all is right, because God in his providence does not check you in
your sinful ways. But assure yourselves, there cannot be a sadder mark of his
wrath and vengeance; for then he seems to be saying, "They are joined to their
idols, let them alone. Let him that is filthy, be filthy still."
6. When,
after challenges of conscience, rebukes from the word and Spirit upon the
account of sin, all comes to be hushed up in a profound silence, and the senses
of the soul are locked up in a deep slumber, then it would appear, that God is
saying, as he said to the old world, "My Spirit shall no more strive with
them." They "would not hearken to my voice, and Israel would none of me. So I
gave them up unto their own hearts' lusts; and they walked in their own
counsels. I would have purged them, and they were not purged; therefore they
shall not be purged from their filthiness any more, till I have caused my fury
to rest upon them." We have a sad instance of this nature, Is. 6:10: There is a
people on whom God had taken a great deal of pains, as we read, chap. 5. He had
chosen them as his vineyard, planted them in a fruitful soil: but all his
labour was lost; they still went on in a course of defection and apostacy;
"instead of grapes, they brought forth wild grapes." Well at length God seals
them up under a stroke of judicial blindness and hardness; so that no reproof
from word, providence, or conscience, should ever affect them. "Go," says the
Lord, "and make the heart of this people fat, and make their ears heavy, and
shut their eyes; lest they see with their eyes, and hear with their ears, and
understand with their hearts, and convert, and be healed."
Before I proceed
to the application, I shall do away with a question which some serious soul may
be ready to ask, upon what has been said on the former head; namely, Wherein
lies the difference between the partial and temporary defections of the godly,
and these total, final, and irrecoverable apostacies of hypocrites and
temporary believers? To which I answer, 1. The believer, when he is left to
backslide, or to fall into any sin, howls and groans under it; it lies heavy on
him, like a burden too heavy for him to bear. "Mine iniquities have taken hold
upon me, so that I am not able to look up; they are more than the hairs of mine
head, therefore my heart faileth me." They can never enjoy themselves with
satisfaction, till they be recovered again. An instance of this we have in the
apostle Peter, after he had been left to make that foul step of defection, in
denying Christ with curses and imprecations: after Christ gave him but a look,
he went out, and wept bitterly. The same we see in David, Psal. 51. After he
had been guilty of murder and adultery, in the matter of Uriah and Bathsheba,
how does he lament and bewail his folly? And that which principally touches
them, is not so much the penal, as the moral evil of their defection; they are
not so much grieved that they themselves suffer, as that God is dishonoured,
and religion wounded by their means; as we see in David, Psal. 51:4: "Against
thee, thee only, have I sinned, and done this evil in thy sight."
2. They
are never at rest, or ease, till they have the guilt and filth of their sin
expiated and washed away by the blood and Spirit of the Lord Jesus; and all the
world will not quiet their consciences, till this be obtained. O, says David,
after he had made this foul step, "wash me thoroughly from mine iniquity, and
cleanse me from my sin:" And again, ver. 7: "Purge me with hyssop, and I shall
be clean wash me, and I shall he whiter than snow." Whereas the hypocrite, when
he falls, satisfies the clamours of his conscience either by extenuating his
sin, or by multiplying his duties. "Will the Lord be pleased with thousands of
rams, or ten thousands of rivers of oil?" But he never runs to Christ, to have
his "conscience sprinkled from dead works."
3. The believer, after he has
fallen, does not satisfy himself with a turning from sin to God, but he must
have some reviving intimations of God's favour and reconciled countenance: as
David, (ver. 8:) "Make me to hear joy and gladness; that the bones which thou
hast broken may rejoice." Though all the world should fawn upon him, yet it
will not please him, unless he get a smile from God himself.
4. When the
believer falls, his fall leads him to bewail the corruption and depravation of
his nature. He traces the streams to the fountain, and sits down there, and
weeps over it, as the cause of all his defections and backslidings from God as
David did, (ver 5:) "Behold, I was shapen in iniquity and in sin did my mother
conceive me:" and looks up to God for a cast of renewing grace, (ver. 10:)
"Create in me a clean heart, O God and renew a right spirit within me." Whereas
hypocrites bewail the loss of their reputation more than they do their sin or
the depravation of their nature.
5. When believers fall, they come under
fresh engagements, through grace, to walk more closely with God than ever they
have done before, and endeavour to be more serviceable to him in their
generation than ever; as David, (ver. 12,13:) "Restore unto me the joy of thy
salvation; then will I teach transgressors thy ways, and sinners shall be
converted unto thee."
6. As burnt children dread the fire, believers are
afraid of falling into the same sins again; and for this end indent with God,
not in their own, but only in his strength to keep them; as David, "Uphold me
with thy free Spirit;" and again, elsewhere, "Hold up my goings in thy paths,
that my footsteps may not slide:" and Psal. 119:5: "O that my ways were
directed to keep thy statutes!" Now, from these marks of the partial falls of
the godly, you may easily gather the difference between them, and the damnable
apostacy and total defection of hypocrites and reprobates.
And now I go on
to the application of this doctrine; and all the use I make of it shall be in a
word of exhortation. Is it so, that many of Christ's pretended disciples do,
some time or other, fall totally and finally away from him? Then let me exhort
and persuade all hearing me, but especially you who have been lifting up your
hands to him at a communion-table, and professing to be his disciples, by
laying your hands on a slain Redeemer, to endeavour firmness and stability, in
cleaving to Christ and his way. O let it not be said of you, as it is said of
these disciples here, From that time they went back, and walked no more with
him. To enforce this exhortation, consider, first, the evil of apostacy either
in part, or in whole.
1. It is a provocation of the highest nature. And
there are especially two evils in it, which cannot but awaken divine
resentment; namely, treachery and ingratitude. 1st, There is treachery in it.
What husband would take it well, if his wife should abandon him, and follow
after other lovers. My friends, you have been taking God for your husband, in a
solemn manner, before angels and men; and will it not be treachery in the
highest degree, to go and prostitute your souls to sin, his greatest enemy?
Will not this cast a calumny and reproach upon God, as if others were better
than he? This will make him say, "What iniquity have your fathers found in me?"
&c. "O my people, what have I done unto thee? and wherein have I wearied
thee?" 2dly, There is ingratitude in it, also. It was a very cutting word that
Christ had to his disciples, in the verse following our text, "Will ye also
leave me?" The same is he saying to every one of you: 'Will ye also go away,
after such proofs of my kindness, after such repeated vows and obligations?'
From all which it is evident, that apostacy is a provocation of the highest
nature.
2. Your backsliding will give a deep wound to religion, and bring
up a reproach upon the good ways of God. You have been owning him as your Lord
and Master, and declaring before the world, that you think his service the best
service, his wages the best wages; that one day in his courts is better than a
thousand. Now, if after all you backslide, will not the world conclude, that
you have not found that in his service which you expected? And thus others will
be scared from the good ways of the Lord.
3. You will grieve the hearts of
the godly, whose hearts God would not grieve. And it is a dangerous thing to
offend one of his little ones: "It were better for you that a mill-stone were
hanged about your neck, and you cast into the midst of the sea, than that you
should offend one of these little ones."
4. If you shall apostatize in the
whole, and slide back with a perpetual backsliding, it will be a prelude of
your eternal banishment and separation from the presence of God. God's soul
takes no pleasure in backsliders, and therefore they can never have access into
his gracious presence; consequently, " shall be punished with everlasting
destruction."
5. If you be believers, and apostitize in part, you shall put
a whip in God's hand to chastise you. If you shall after this turn careless in
your walk, more remiss in duty, less frequent, less fervent, less lively, than
before, you may assure yourselves, that you shall not go unpunished: "You only
have I known of all the families of the earth; therefore I will punish you for
all your iniquities. -If his children forsake my law, and keep not my
commandments; then will I visit their transgression with the rod, and their
iniquity with stripes."
Secondly, Consider some great advantages of
stability in cleaving to Christ, and standing firm to his cause and interest.
1. It will furnish you much inward peace and tranquillity of mind: "Great
peace have all they which love thy law." God tells Israel, that if they had
cleaved to him and his way," their peace should have been as a river, and their
righteousness as the waves of the sea."
2. It will glorify God, and reflect
a lustre upon religion; make the world conclude you serve a good Master. Hence
is that of Christ; "Let your light so shine before men, that they may see your
good works, and glorify your Father which is in heaven." 3. As backsliding
strikes a damp upon the spirit at the approaches of death; so stability of
heart, in the Lord's way, affords courage and confidence, through Christ, upon
the approach of that grim messenger of the Lord of hosts. Hence is that of
Paul, "I have fought a good fight; I have finished my course; I have kept the
faith. Henceforth there is laid up for me a crown of righteousness," &c.
4. The reward of grace is ensured in Christ to the steadfast soul: 1 Cor.
15:58 "Be ye steadfast, unmoveable, always abounding in the work of the Lord,
and your labour shall not be in vain in the Lord." Remember, that your title to
the reward comes in by virtue of your union with Christ; and O how glorious is
that reward the steadfast soul is entitled to through him! It has a kingdom
secured to it: "Ye are they which have continued with me in my temptations; and
I appoint unto you a kingdom." A throne: Rev. 3:21: "To him that overcometh,
will I grant to sit with me in my throne." A crown is secured; a crown of life:
"Be thou faithful unto death, and I will give thee a crown of life." A crown of
glory: "When the chief Shepherd shall appear, ye shall receive a crown of glory
which fadeth not away." A crown of righteousness, which is "laid up for all
that keep the faith, and love his appearing." A crown of joy, yea a crown of
everlasting joy, shall be "upon their heads, and sorrow and sighing shall fly
away."
I conclude with two or three advices:
1. Take care that the
foundation be well laid, upon the everlasting Rock Jesus Christ; for this is
the foundation that God hath laid in Zion, and another foundation can no man
lay. You must be cemented to this foundation by the Spirit and faith, otherwise
you can never stand in a day of trial; for your root being rottenness, your
"blossom shall go up as the dust." The house built upon the sand fell, when the
floods came, and the winds blew and beat upon it; but the house founded upon
this rock shall stand out against the utmost efforts of the gates of hell.
2. Maintain an everlasting suspicion over your own hearts; for "he that
trusteth in his own heart is a fool," considering that it is "deceitful above
all things, and desperately wicked." Particularly take heed of the workings and
sproutings of the bitter root of unbelief, which causes to depart from the
living God, Heb. 3:12.
3. Keep your eyes upon the promises of persevering
grace, particularly that, Jer. 32:40: "I will make an everlasting covenant with
them, that I will not turn away from them to do them good; but I will put my
fear in their hearts, that they shall not depart from me." If you plead and
improve this promise by faith, it is impossible you can draw back; for it is
"impossible for God to lie." God stands on both sides of the covenant, to
fulfil both his and our part of the same; and therefore plead, that he may
fulfil his in you, that he would keep you by his "power, through faith unto
salvation."
4. Keep a steady eye on Christ, the blessed Mediator of the
covenant." Eye him as the store-house and fountain of all your supplies of
grace and strength; for it is "out of his fulness that we receive, and grace
for grace." Eye him as your Captain, to fight all your battles against sin and
Satan; for he has "spoiled principalities and powers;" and if ever we overcome,
it must be in the blood and strength of the Lamb. Eye him as your guide, to
lead you through all the dark and difficult steps of your pilgrimage; for "he
leads the blind in a way that they have not known." Eye him as your pattern;
endeavour to imitate him in all his imitable perfections; run your Christian
race, "looking unto Jesus." Remember how steady and firm he was in carrying on
the great work of redemption; he set his face like a flint against all the
storms and obstacles that lay in his way; "he did not faint, nor was he
discouraged," but "travelled on in the greatness of his strength, enduring the
cross, and despising the shame;" for he said on the cross, "It is finished." So
study ye, after his example, to run your Christian race, your course of
obedience, and press oil against all temptations and difficulties, till ye
"have finished your course with joy," and arrive at "the mark and prize of the
high calling of God in Christ."
5. Beware of the first beginnings of
defection and backsliding; for one trip makes way for another. Defections, are
like the rolling of a stone upon the brow of a high mountain; if once it begin
to roll, it is likely never to rest till it be at the bottom. You have been
upon the mount of God, sirs; and if you begin once to roll down the hill of
your high professions and resolutions, it is a hundred to one if you do not
land in the depths of apostacy, and at last in the depths of hell.
6.
Lastly, Study to be well skilled in unmasking the mystery of iniquity, and in
detecting the wiles and stratagems of the tempter, and to provide yourselves
with suitable antidotes against every attack of the enemy. For instance, if he
tell thee sin is pleasant, ask him, if the complaints of the worm of conscience
be pleasant too and if "one day in God's house" be not "better than a thousand
in the tents of sin?" If he tell thee, that nobody sees, ask him if he can shut
the eye of an omniscient God, whose "eyes are as a flame of fire," and who
"setteth our most secret sins in the light of his countenance?" If he tell
thee, that it is but a little one, ask him, If there be a little God? Or if His
displeasure be a little thing? If he tell thee, that sin is profitable, ask
him, "What is a man profited, if he shall gain the whole world, and lose his
own soul?" By considerations of this nature, the mind comes to be fortified
against the attacks and onsets of that grand enemy of salvation, and prove a
notable ballast to keep the soul firm and steady against the most violent
storms and tempests that may blow either from earth or hell.
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