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SERMON I.

SERIOUSNESS IN RELIGION A MOST INDISPEN

SABLE DISPOSITION.

1. PETER, IV. 7.

Be ye therefore sober, and watch unto prayer.

THE

HE first requisite in religion is seriousness. No impression can be made without it. An orderly life, so far as others are able to observe, is now and then produced by prudential motives or by dint of habit; but without seriousness there can be no religious principle at the bottom, no course of conduct flowing from religious motives ; in a word, there can be no religion. This cannot exist without seriousness upon the subject. Perhaps a teacher of religion has more difficulty in producing seriousness amongst his hearers, than in any other part of his office. Until he succeed in this, he loses his labor: and when once, from any cause whatever, a spirit of levity has taken hold of a mind, it is next to impossible to plant serious considerations in that mind. It is seldom to be done, except by some great shock or alarm, sufficient to make a radical change in the disposi

and which is God's own way of bringing about the business,

tion;

One might have expected that events so awful and tremendous, as death and judgment; that a question so deeply interesting, as whether we shall go to heaven or to hell, could in no possible case, and in no constitution of mind whatever, fail of exciting the most serious apprehension and concern.

But this is not so. In a thoughtless, a careless, a sensual world, many, are always found, who can resist, and who do resist the force and importance of all these reflections, that is to say, they suffer nothing of the kind to enter into their thoughts.

There

There are grave men and women, nay, even middle aged persons, who have not thought seriously about religion an hour, nor a quarter

, of an hour in the whole course of their lives. This great object of human solicitude affects not them in any manner whatever.

It cannot be without its use to enquire into the causes of a levity 'of temper, which so effectually obstructs the admission of every religious influence, and which I should almost call unnatural.

1st. Now there is a numerous class of mankind, who are wrought upon by nothing but what applies immediately to their senses ; by what they see or by what they feel; by pleasures or pains, or by the near prospect of pieasures and pains which they actually experience or actually observe. But it is the characteristic of religion to hold out to our consideration enquiries which we do not perceive at the time. That is its very office and province. Therefore if men will restrict and confine all their regards and all their cares to things which they perceive B2

with quence,

with their outward senses; if they will yield up their understandings to their senses both in what these senses are fitted to apprehend, and in what they are not fitted to apprehend, it is utterly impossible for religion to settle in their hearts, or for them to entertain any serious concern about the matter. But surely this conduct is completely irrational, and can lead to nothing but ruin. It proceeds upon the supposition, that there is nothing above us, about us or future, by which we can be affected, but the things which we see with our eyes or feel by our touch. All which is untrue.

- THE

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THAT ARE SEEN; EVEN HIS ETERNAL POWER “ AND GODHEAD;” which means, that the order, contrivance and design, displayed in the Creation, prove with certainty that there is more in Nature than what we really see; and that amongst the invisible things of the universe there is a Being, the author and origin of all this contrivance and design, and, by conse

quence, a being of stupendous power, and wisdom and knowledge, incomparably exalted above any wisdom or knowledge, which we see in man, and that he stands in the same relation to us as the Maker does to the thing made. The things which are seen are not made of the things which do appear. This is plain : and this argument is independent of scripture and revelation. What further moral or religious consequences properly follow from it is another

question, but the proposition itself shews that they who cannot, and they who will not raise their minds above the mere information of their senses, are in a state of gross error as to the real truth of things, and are also in a state to which the faculties of man ought not to be degraded. A person of this sort

may with respect to religion remain a child all his life. A child naturally has no concern but about the things which directly meet its senses; and the person we describe is in the same condition.

Again, There is a race of giddy thoughtless men and women, of young men and young

women

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