But it is easier for heaven and earth to pass, than for one tittle of the Law to fail. How, then, can the unbeliever escape? And of how sore a punishment shall he be thought worthy who hath trodden under foot the Son of God?

J.

EVILS OF A STATE OF RELIGIOUS DECLENSION.

No. II.

IN a former number we noticed the influence of a state of religious declension in the Church upon the dispensation of the truth, and the administration of discipline. We now propose to consider the influence of this state of things upon the accessions to the Church. How small a portion of those who come into the Church contribute anything to its real strength and efficiency? Look at almost any Church, and how few of its members have clear comprehensive views of the great system of truth contained in the Bible; deep evangelical experience of its power; active, earnest, zeal for its work. How few constitute its bone and sinew, as the unflinching advocates of the truth; upholders of the means of grace; sustainers of the operations of benevolence? How few are engaged in building up its wastes; extending its influence; resisting the tide of worldliness that will ever set in upon it? How few! Why is this? Christian obligation rests equally on all. Neither ministers nor office-bearers, nor the more active members, are any more really bound to live for Christ, than is every church member. None, not even the most zealous, do too much, None, indeed, come up to the standard of God's word. Why then do so few seem even to feel any responsibility, or attempt anything, in the work of the Lord?

Is it not to be feared that one reason is, that when the truth is inadequately presented, and the standard of piety in a Church is lowered, not a few gain admission who either have never experienced the power of religion, or have very indistinct views of its nature and obligations? The officers of the Church have no authority to institute any new terms of communion, or tests of character; nor can they judge the heart. And as all that they have a right to ask is a credible profession, we cannot expect, in the present state of human nature, to preserve the Church absolutely pure. There can be no question, however, that the more clearly, fully, and earnestly, the truth is preached, the higher the standard of piety in the Church is elevated; and the more consistent and decided the spirit and tone of Christian conversation and living are, the more will those seeking admission into this association of believers demand in themselves. And, on the other hand, the lower the standard and tone of piety are in the Church, the less will such feel to be requisite in seeking admission. And thus instead of increas

ing the amount of light in the Church, by the concentration of additional rays there, they will render what previously existed more obscure.

Nor is this the extent of the evil entailed on the Church by such a state of declension, serious as it is. Even when the Lord adds daily to the Church such as shall be saved, this influence must prove most hurtful. The Church is the nursery prepared by its great Head for nurturing and training disciples. Here it is expected that their graces will be developed. When first received they are like new-born babes, and need most assiduous care. They are not to be shut out from this spiritual shelter because their Christian life is feeble, for fear that they may not prove healthy and vigorous. The security of the Church against unworthy accessions is not in rigid tests, and searching scrutiny, and long probation. These can never reach the case. But it is in her own high standard and tone of piety.

Respecting the lambs, Christ says to the Church, take them, and shelter, and feed, and watch over them for me. Nor can we too highly estimate the importance of this nurture to their future growth and usefulness. Everything depends, under God, upon this early training. If you plant a young tree under favorable circumstances in a kind soil and good exposure, and keep it from the frost and from drought and injury, it will not only thrive much more vigorously, but you may give it, by careful training, almost any form or direction you please. "Just as the twig is bent the tree's inclined." What then must be the influence of the atmosphere, food, and training of this nursery-the Church-into which young Christians are introduced? If there is a low standard and tone of piety there; if coldness and formality reign; if there is a want of sympathy, kindness, love; if they that profess to fear the Lord speak not often one to another about the things pertaining to the kingdom, but their conversation is worldly and sensual, calling the proud happy; if they say practically, with reference to the means of grace, it is vain to serve the Lord, and what profit is it that we have kept His ordinances and walked mournfully before him; neglecting thus the provisions He has appointed for securing their spiritual good; if, forgetting that they are stewards, they rob God, by not bringing tithes into His storehouse, and refuse to come to the help of the Lord against the mighty in the work of Christian benevolence; if there is no fervency in prayer, no exhorting one another daily with earnestness and affection; then the whole atmosphere of that Church is bad, hurtful. It will tend to make only sickly, dwarfed, and shrivelled Christians.

The whole history of the Church proves that piety cannot flourish nor accomplish its end in such a state of things. And to introduce young converts into such a Church, is like placing a new-born infant in a cold, damp, dark cellar, without proper clothing or attendance.

How often does it happen that those born into the kingdom at such a time, in the ardour of their first love, look with longing into this enclosure of Christ as a place where dwell only heavenly inhabitants; where are enjoyed the holiest intercourse, the kindest counsel and assistance, and where the whole atmosphere is pure, bracing, exhilarating. Instead of this they find coldness, formality, worldliness, and neglect of the means of getting and doing good. Nor can such a moral atmosphere fail to produce drowsiness, lukewarmness, and disease. At first the new members are surprised, then discouraged, and then, so contagious is such a moral state, they fall into the same spiritual condition. "For this cause," says the Apostle, alluding to the abuse of means of grace, "many are weak and sickly among you, and many sleep."

Nor is this all. Those who are introduced into the Church when in such a state of spiritual declension, not only find a vitiated moral atmosphere, but a deficiency of wholesome spiritual food. It is of the greatest importance to all Christians, but more especially to "babes in Christ," that they have a proper measure of spiritual nourishment,-"the sincere milk of the word, that they may grow thereby." Their views and impressions are at first comparatively vague and indistinct,-like the man cured of blindness in the Gospel, they see men as trees walking. They need to be taught the first principles of the oracles of God, and then led on to perfection. Their spiritual appetite is generally good. They have "tasted that the Lord is gracious." They say, "O how I love thy law!"— "how amiable are thy tabernacles !"-"the Sabbath is a delight." The mind being awakened to Divine things, the conscience tender, and the heart susceptible, it is of the utmost importance that they receive adequate supplies of wholesome food. Much, indeed, of their future comfort and usefulness will depend upon this early nurture. If they have not a suitable supply of the means of grace, or if the truth is dispensed to them in a vague, partial, erroneous, or formal manner, a corresponding piety will be developed. Sometimes it will assume the form of mere barren orthodoxy; at others of cold formalism, or wild enthusiasm, or lax latitudinarianism. But when spiritual declension characterizes a Church, those who unite with it will soon experience this very deficiency. As the tendencies of human nature are all downward when not resisted, and as evil example is so contagious, such will too readily be led, by the prevailing habits and practices of other Christians, to neglect the means of grace, social meetings, and even public worship in a measure. Bad atmosphere, too, will induce want of appetite, or, what is worse, morbid appetite. Or if, notwithstanding the neglects of older Christians, such attend regularly the means of grace, the food itself, as we have seen, will be apt to be unsuitable, and fail to administer adequate nourishment.

Besides, spiritual health and vigour depend not only upon good air and suitable nourishment, but also upon proper exercise.

Let

a child lie in a cradle all its life, and it will never be able to walk. Nor is exercise less necessary to the spiritual life. Those who do not, "by reason of use, have their senses exercised to discern both good and evil," will be but overgrown babes. This is the reason why there are so few strong, vigorous, working men and women in the Church. Holy action is indispensable to the expansion and discipline of the moral powers. Without exercise, all reading and hearing will generate only heartless orthodoxy; meditation will become dreamy mysticism; and devotion fruitless superstition. God has indeed afforded the most abundant opportunity for exercising all the graces of the Christian character. We live in a world where there is much to be done and suffered. What ignorance is there all around us to be enlightened! what wickedness to be reclaimed! what wretchedness to be relieved! And then what means have been provided in and out of the Church, the social meeting, Sabbath-school, tract visitation, carrying the Gospel into the lanes and alleys, and sending it far off to the heathen. These means and opportunities have been afforded to Christians, not because God is dependent upon our instrumentality, but because such exercise of Christian graces is necessary to the development of Christian character.

But, when the Church is in a state of spiritual declension, all such exercise is discouraged. The new members may come in with hearts warm, zeal ardent, a longing to convey to others that Gospel which has been found so precious to themselves; but the Church, instead of taking them by the hand, and leading them in walks of usefulness, allows, nay, encourages them, by the example of the older members, to settle down in selfish inactivity. And yet everything depends upon the stand first taken, the habits first formed. If young Christians do not commence early to lead in prayer, to teach in the Sabbath-school, to engage in tract distribution and visiting the poor, to be liberal in their contributions to the cause of Christ, according to their means, there is great reason to fear that they never will. The habits, in any new circumstances and relations, soon become settled, after which it is very difficult to alter them. Who, then, can estimate the deleterious influence of a state of religious declension upon its accessions at each sacramental season?

Of course, this must all have an effect upon the comfort and enjoyment of these Christians. The Gospel, as its very name imports, is intended to bring great joy to those who embrace it. "The kingdom of God is righteousness, and peace, and joy, in the Holy Ghost." And we are enjoined to "rejoice in the Lord." Indeed, what sorrow need depress, what anxiety harass him, who "has fled for refuge, to lay hold upon the hope set before us in the Gospel," and "can read his title clear to mansions in the skies?" But this interest in the Gospel, which is by faith, must arise from clear views of the truth, and evidence itself in a life corresponding

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with the object of the Saviour's work. The Apostle says: "But, beloved, I am persuaded better things of you, even things that accompany salvation; for God is not unrighteous to forget your work and labour of love, which ye have showed towards his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do show the same diligence to the full assurance of faith unto the end: that ye be not slothful, but followers of them, who, through faith and patience, inherit the promises." From this it is evident, that no legitimate consolation and joy can be entertained in the state of declension we have been considering. Fear, or, what is worse, insensibility, will enter, just as faith and love leave the soul. If then Christians are swallowed up in business, devoted to worldly cares and domestic enjoyments, to the neglect of the means and opportunities of getting and doing good, so that "the energy of religious principles is relaxed, the warmth of religious feeling cooled, the activity of religious zeal abated, and the readiness of religious liberality begrudged," there can be no true religious peace and joy. For a professor of religion to have comfort and happiness, in such circumstances, indicates only self-deception and delusion. There ought to be doubt, discomfort, foreboding; and there will be, if there is not dangerous insensibility. Such may, indeed, plunge into the world, and become engrossed with cares, and riches, and pleasures, but there will be secret misgivings. They know better. They are perfectly aware that they are not doing right. They try in vain to be at peace; conscience will not permit them. They cannot help feeling at times, that they are feeding on ashes, that, though enjoying the pleasures of sin for a season, they are foregoing a better, nobler part-an eternal recompense. When they enter their closets, or draw near their communion seasons, they feel that they have no present evidence of discipleship. And when they think of the foolish virgins, the guest without a wedding garment, the man that built his house on the sand, and to whose Lord, Lord! Christ will answer, I never knew you, they feel anything but comfort.

Nor is this all. Such are treasuring up still more bitter disquietude for, it may be, a season of adversity, or of dying. When taken off from their usual pursuits, and shut up in the chamber of sickness, or on a bed of death, what agitating distressing doubts and fears will oppress their spirits often. The soul looks back, and sees how unfaithful and unprofitable it has been, what means it has abused, what privileges it has wasted, what movings of the Spirit it has neglected, what talents misspent; how it has wounded the Saviour in the house of his friends, crucified him afresh, put him to open shame; how it has disregarded most solemn covenant engagements, borne a false testimony for religion, and exerted a most injurious influence. What, then, must be its state? And yet, this is what lukewarmness and worldliness naturally tend to. It is a state of the greatest discomfort, even in the brightest prosperity.