Declension in Religion 2
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I have called these indications "marks of declension," but in fact some of them may be considered evidences of unconversion, and should lead the reader to ask in deep solicitude, the solemn question, "Am I indeed a Christian, or only a professor? Am I truly regenerated, or only outwardly called? Is my nature changed, or only my name?" Dear brethren, do, do urge this inquiry, and take care to what conclusion you come. Oh if you should be deceived! Remember that self-deception is fearfully common. Many are going in church fellowship— to perdition!
I am desirous to impress your mind with the idea, already suggested, that there may be a state of declension without our being sufficiently aware of the fact. There may be, in some cases, incipient disease in the body—the health may be declining without any alarm—there may be a declining affection for an earthly object, without the heart being duly impressed with its growing alienation—but it is far more likely that this should be the case in spiritual things than in temporal ones.
This was strikingly exemplified in the case of some of the Asiatic churches; not only in that of Laodicea, which was blinded with the most infatuated self-delusion—but also of Ephesus. Turn to the impressive epistle addressed to that ancient community, and learn how possible it is, amid many and great excellences, in some views of the Christian character, to be defective and declining in others. "I know your works," said the faithful and true witness, "and your labor, and your patience, and how you can not bear those who are evil—and you have tried those who say they are apostles, and are not, and have found them liars; and have borne, and have patience, and for my name's sake have labored, and halt not fainted." What a eulogy! It seems as if scarcely anything were lacking to perfection. Who of us could expect such a testimony as this, or could hope for such commendation?
Yet even here did the searching eye of the omniscient and holy Savior discern defects, and expose declension. Yes, even in this beautiful flower he saw a blemish, in this rich ripe fruit, a worm, and incipient decay. For mark what follows, "Nevertheless I have somewhat against you, because you have left your first love. Remember therefore from whence you are fallen, and repent, and do the first works, or else I will come unto you quickly, and will remove your candlestick out of his place, except you repent," Rev. 2:1-5. Oh, how instructive and impressive! How alarming! What a call to rigid self-examination! Amid what seeming eminence of piety, and distinguished Christian excellence; amid what beauties of holiness may not the fading tint and withering speck be seen by that eye which judges not as man judges. And if this may be the case in the more distinguished examples of professors, alas, alas, for those who have made but small attainments, and are lagging far behind the rest. What a reason, I repeat, for close, frequent, prayerful examination! What a motive to anxious self-scrutiny! What a condemnation of that careless indifference, unwatchfulness, and easy self-confidence in which many indulge.
And then I may observe again, that many of these marks may be called rather marks of defective, than of declining religion. You were, perhaps, never otherwise than in the state which these indications set forth. Even though you have been converted, yet how partially are you sanctified. You cannot be said to have gone back from these things, for you have never attained thereunto.
Declension from any given point, supposes, of course, we have reached it. But have we ever reached the points herein stated, or rather herein supposed? How defective are some men's notions of true religion! How inadequate their conceptions of Christian obligation! How narrow their range of Christian duty! It is a great thing to be a Christian—a difficult thing—a rare one. How muchmore rare, to be an eminent one! We are almost ready to say, "If all this be required, who then can be saved?" Do not mistake on this point. Something more is required than a regular attendance on an evangelical ministry, an approbation of orthodox truth, an enjoyment of elegant or exciting sermons, a relish for experimental preaching, a perception of the importance of sound doctrine, and a zeal for the spread of the gospel.
Take up these marks, then, as pointing out what you ought to be, and must endeavor to be. Adopt them as a rule of conduct. Regard them as marks of sad destitution, if not of declension. Say within yourself, and to yourself, "I see that my views of personal religion have been sadly defective. I have taken upon me the Christian name, without considering what it implies; and have assumed a profession of religion, without duly estimating its obligations. I have adopted a too limited rule and too low an aim. I must raise my standard, and enlarge my scope; and by the help of the Spirit of God will do so."
You know, my dear friends, how solicitous I am that you, the professed followers of the Lamb, should follow him fully. That you should have a self-evidencing religion; as evident to yourselves, as it is to others; and to others, as it is to yourselves. You may spend life in a profitless, trembling, comfortless state. If a Christian in reality, yet scarcely knowing it, or enjoying the comfort of knowing it; you may live and die under the cloud of doubt, gloom, and fear, in which you will tempt the world to draw inferences against your Christian character, or the religion you profess, or both. If—which is seriously possible—you are not really a Christian, you run the fearful hazard of living, as I have already supposed, in ruinous self-deception, dying in your sins, and plunging from the visible church, into the lowest hell!
Say not that by such addresses, I am unnecessarily exciting your fears, and depriving you of Christian comfort, and of joy and peace in believing. I know of no legitimate consolation, which can be enjoyed in a state of declension. We must repent and do our first works, before we can be comforted. It is said of the ancient believers, that "they walked in the fear of God, and in the comfort of the Holy Spirit," and these two can no more be separated now, than they were then. The very wish to be comforted in a state of declension, is of itself, a sad indication of a declining state. Our peace comes from faith in our atoning and interceding Savior—but it ever comes with holiness. I am not now directing you to your own evidences of grace, as a source of consolation under a sense of sin—it is only the blood of Christ that can heal a wounded conscience, or calm a troubled heart—but as professors of religion, we have no right to rejoice, in the absence of evidence that we have believed.
It is not my design, and will not, I hope, be the effect of my statements in this address, to increase the perplexities of the timid and doubting believer; nor to draw him away from the peace-giving consolation of the Lord his righteousness, to that anxious hunting after imperfections, and that self-tormenting disposition to write bitter things against himself, in which some indulge. By no means. Many doubt most their piety, who have least occasion to doubt; while many, on the other hand, doubt least, who have occasion to doubt most. It is not only Christ-likeness that is the evidence of a renewed heart—but a longing desire after it, a practical pursuit of it, and the endurance of nothing that is contrary to it.
But perhaps you are by this time desirous to know how to recover from a declining state. Be duly, that is, deeply impressed with the sinfulness, misery, and danger of such a condition. Do not excuse it, or consider it as a mere misfortune. Sincerely desire to recover the ground you have lost. Examine into the cause of your declension, and put it away. If it was a neglect of the word of God, resume the devout, spiritual, and constant perusal of the Scriptures. If it was a neglect of prayer, begin afresh this holy exercise. If it was the indulgence of heart-sin, mortify it.
Be alarmed lest declension lead to open backsliding, and backsliding to final apostasy. One tends to the other. Confirmed apostasy begins at the heart. After all, I may remark, that the best way to recover from declension, as well as to keep from it, is to look more to a crucified Savior. The cross is the sinner's hope, the believer's comfort, and the backslider's recovery. The first step of declension in religion, follows the first turn of the eye from Jesus; the Author and Finisher of faith. A life of holiness can only spring from a life of faith. The joy of the Lord, and in the Lord, is our strength. The more clear, and comprehensive, and delightful our view of the person, and offices, and work of Christ is—the more vigorously will the work of sanctification go forward.
Yes, my dear friends, I want you to be happy Christians, as well as holy ones; and happy ones in order that you may be holy ones; as well as holy ones in order that you may be happy ones, for these things influence each other. It is my desire that all the consolation in Christ, and all the consolations of the Spirit may be yours. And oh! what springs of comfort are ever pouring forth their crystal streams to refresh you—from the attributes, relations, and providence of God; from the offices of Christ as your Prophet, Priest, and King; from the operations of the Holy Spirit; from the promises of the everlasting covenant; from the hope of glory, and the prospects of eternity. But you cannot enjoy even these consolations in a state of declension. Let the contemplation and belief of these stupendous realities raise you by the power of the Spirit from a low state of religion, and then let the rich enjoyment of them prevent you from again sinking into this deplorable and dangerous condition.
"Therefore be watchful and strengthen the things which remain that are ready to die." "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ." And there is no other way to grow in grace, than by growing in the knowledge of Christ—or at least, all other ways without this will be essentially defective. The mere schooling of the law will not make a good disciple of Christ; there must also be the sweet, persuasive, and melting teaching of the gospel.
For the athletic exercises of a vigorous and manly piety, the soul must be nourished by a generous diet of spiritual consolation—and the reason why so many professors are lean and feeble, and their strength is in a declining state, is because if they have not been overworked, they have certainly been underfed. They have been sparingly, far too sparingly, supplied with the bread which comes down from heaven, and the flesh of Christ which is food indeed, and his blood, which is drink indeed. Go afresh, dear brethren, to the cross of your Lord; there is no constraint to holy living, like the love of Christ. May you rise from a low estate, and then continue in a high one, by the power of his resurrection.
Equally necessary is it to be much in prayer for the influence of the Holy Spirit. We are, it is true, to work out our own salvation with fear and trembling; but, at the same time, we are to be dependent upon Him that works in us to will and to do of his own good pleasure. It is the power of the Spirit that can alone keep us from, or help us out of, a state of declension. It is his teaching that must show us the evil and the danger of such a condition, and affect our hearts with a sense of our painful situation.
All our reflections, meditations and resolutions, will be cold, heartless and uninfluential, until he gives them warmth, energy and power. It is his voice alone that will awaken our slumbering conscience, and his impulse alone that will move the heart. It is the hand of faith taking hold of God's strength, that can raise us out of our low condition. This, however, so far from excusing the past, shows the sinfulness of your conduct in neglecting the Divine assistance; and so far from warranting neglect for the future, is the greatest encouragement to exertion. Consider, therefore, how you have fallen. Be zealous and repent. Recover lost ground, and make up that which is lacking. Be this your prayer, "Will you not revive us again, that your people may rejoice in you?"
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