SERMONS.

I.

WHY MEN RESIST AND PUT ASIDE THE THOUGHTS OF RELIGION.

ST. JOHN III. 19, 20.

And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

OUR Lord, two verses preceding these, states the momentous truth, that God had sent his Son into the world, that whosoever believeth on him should not perish, but have everlasting life.' But in the works, no less than in the words of God, the intention is not always the same with the effect, but often of a nature entirely contrary. Who can doubt but that the intention of our Maker, in giving us the faculty of speech, was mutual utility and pleasure? Yet the faculty of speech often produces the very reverse of these, mutual annoyance and offence. Our joints and limbs were formed, without question, with a design of being instrumental to action and motion; yet the effect not seldom is, that they are the seats of pain and disease. It fares in like manner with the christian dispensation. Its intention was to redeem souls, to save them from sin, from the devil, and from death; to turn us from our sins; to lead us into the ways of life, and to conduct us in the paths of righteousness, which is the path to heaven and to God. This was its intention, but far different its effects; its effects, in many instances, are altogether opposite; they are not unfre

quently such as to increase the condemnation and punishment. He that despised Moses' law died without mercy; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace?' It has been noticed, that this is no more than what happens in the gifts of nature; they are all intended for use, capable of abuse; calculated for good, convertible to evil; designed and suited for our benefit, turned by ourselves to our prejudice, perhaps to our destruction. What is generally true of the endowments which we receive from the hands of our Creator, may be expected to be true of spiritual things, of the works and operations of grace, distinguished indeed from the course of nature, but proceeding from the same cause; and more particularly true of those things which were meant and intended to be, not only benefits, but trials. Religion is a trial of character. The world we live in is a place, the life we live is a state, of trial and probation. Christianity itself is a part of this system. It is a trial to all, to whom it is proposed; infinitely to their advantage, if accepted; at their utmost peril, if put away and rejected. 'Ye put it from you,' says St Paul, and judge yourselves unworthy of eternal life.' Therefore we are not to wonder as though it were any thing strange, that the intention of the Gospel is different from its effects. It is, in a certain degree, the case with all things which belong to us. It is more particularly true, as it was more particularly to be expected of every thing which partakes of the nature of a trial, which is the case with revealed religion.

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And it may be observed, that it is not perhaps either a harsh or unauthorised interpretation of some prophetic descriptions of Christianity, to apply them to its character, spirit, and intention, rather than to its effects, which are in so many other cases, as well as in this, contrary and opposite. The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them.' This, in the strong eastern manner, as applicable to Christianity, to which it has generally indeed been understood to allude, paints the spirit and tendency of Christ's religion, which is exceedingly peaceable, rather than its effects, which are often in this respect frustrated and overcome by the perverseness of man.

Amongst many causes which occasion the thing we speak of, namely, why the effect of Christianity so frequently does not

come up to the intention, is the cause assigned by our Lord himself in the text; 'men love darkness rather than light.' Light, he states, is come into the world, yet mankind continue unenlightened; and why? Because men love darkness rather than light. This our Lord lays down as a fact; men love ignorance rather than inquiry; to be without a sense of spiritual things, rather than to search into them; a determined resistance of the thought of religion, rather than any indulgence, or perhaps it ought to be called, intrusion of it. Of this fact, of this observation, experience attests the truth; and irrational as such conduct may seem, the inducement to it, and the motive of it, is not difficult to find out. Ignorance is a great flatterer, a great soother of consciences, an opiate to the souls of men. While we remain in ignorance of the revealed will of God, we shall readily bring ourselves to think, that whatever it be, it must be a law of ease and indulgence to human infirmities; under which name of 'human infirmities' we shall include every sensuality to which we are addicted, every sin which we have set our hearts upon, every passion we feel, and every temptation we wish to comply with. The heathen world counted and thought in this manner, because they were ignorant; and many Christians count and think in like manner, because they are ignorant also.

And is not this an inducement to remain in ignorance? The ignorance of the Christian is more voluntary than that of the unenlightened heathen; there is that difference; but the soothing effect of ignorance is the same in both. On this account, when the infidel became a Christian, and began to look into some of the truths and regulations which the gospel introduces, he felt and found what an awakened Christian will find and feel now, that the law of God is a law of purity; that without holiness no man can see God; that continued sin is unrepented sin; that unrepented sin is an exclusion from heaven; and that this holds of all sins of all kinds. Now, though light be come into the world,' if it only serve to make such discoveries as these, no wonder that men, indolent, besotted, corrupted men, 'love darkness rather than light.' No man looking for heaven can continue in any known sin. But is it to find this out that we are come to the light? Surely, surely, rather let me remain in darkness. For what must be the consequence of this knowledge? It is no other, nothing less, than to break up my plan of happiness, my pleasures, my enjoyments, and my profits. The two first are not such, as I can pretend to say are reconcileable to purity and holiness; the last carries

me occasionally to things which are not strictly just and honest; it carries me occasionally at least, and perhaps regularly. Whilst I was ignorant, I was easy; but this new information brings with it great disturbance. It requires me to change. I must change from the bottom.

Again: As ignorance of the laws of God encourages an opinion of ease and latitude in those laws, which is not true; so an ignorance of our own religious character will make us at peace with ourselves, and cause us to fondle an opinion, that we are better than we seem to be, or, in reality, than we are. Here, if in any thing, men love darkness rather than light; error without examination, rather than truth with it. For what shall we gain by examination? Only more and more insight into the deep and numerous corruptions of our hearts, our lives and conversation. Things little thought of, or unthought of altogether; circumstances unperceived, and slight failings without number, will start up to our view. In the negligent way of life in which we have passed our days, we found some degree of contentment; at least we were not very unhappy. We judged of ourselves by what we remembered of ourselves; and if any thing troubled our memory of its own accord, it was some black offence, of which in some part of our lives we had been guilty. Recollections such as these, can be, we must suppose, but very few with any, except with notorious offenders; with a very great part of those who hear me, it is possible there may be no such things to recollect. That I can allow very well, and believe to be true; and the absence of such recollections keeps up a kind of peace in the soul. But is it a just, well grounded confidence, which the event will verify?

Here, then, are two grand inducements for continuing in voluntary ignorance, for loving' darkness rather than light. It makes us believe the law of God and Jesus Christ to be more lax than it is; and it makes us believe our own life and character to be better than they are; and these two reasons amount, in many persons, to unconquerable inducements. But let them now call to mind, that no physician who saw his patient at ease would disturb that ease, except it were to save his life; and then undoubtedly he would, if he was true to his trust. In the same manner the careless, negligent, sensual, and thoughtless; and not only they, but another description of character, worse, it is to be feared, than they; namely, such as are not forgetful in other things, but in this particular concern of religion do purposely and by design put it from them, cast it out of their thoughts by a positive act of their will.

These must be called upon, again and again, to behold their danger, and to view their condition earnestly, and truly, and really.

They are at ease in their ignorance; but what is ease which ends in perdition? It is beyond all doubt an ease which will become the sorest of all evils, worse than any terror, any disturbance, which inquiry and reflection can produce; and reflection is recommended by an assurance, that it will lead to good. You will allow it possible for a man to be in the wrong way, and not to be thinking of the way he is in; to be entirely careless about it. And how is such a person ever to be brought into the right way, except by opening his eyes, coming to the light, taking up the matter and consideration of religion in earnest, and with seriousness. It is utterly necessary that something should be done in order to save his soul, and this must be the beginning of the work. It signifies nothing to allege, that this disposition to religion and to serious reflection is natural to man. This may be allowed to be true, but is nothing to the purpose; for the question is really come to this, whether our souls are to perish, or this disinclination, whether natural or not, be got the better of.

One would suppose that light was always more grateful than darkness, knowledge than ignorance; but our Saviour knew it to be otherwise; he knew what was in man; he knew, that though lost and bewildered, though not seeking their way, but going on unconcerned, and not knowing whither, by reason of the darkness which surrounded them, yet they would turn away from that light which alone could guide them in safety; that if they could obtain for themselves any thing like ease, though it were only that false ease which results from inconsiderateness, insensibility, and ignorance, and that upon the most unfit subject of which men can remain insensible or ignorant; they would prefer even that to the anxieties which they foresee must follow, from entering upon religious meditation and inquiry. And to every argument and every plea which may be offered, or which may pass in our minds in favor of putting aside the thoughts of religion, this single string of conclusions is an answer; 1. That it is by religion alone that a sinner can be saved. 2. That religion can have no effect where it has no influence. 3. That until we come to think, to ponder, to ruminate upon religion, it is impossible that we should acquire its instruction; and still more impossible, that we should feel its power, its authority, its rule and direction, in the regulation of our hearts, and in the government of our lives.