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for an instant the thought of the ingratitude and the sin which indifference to Christianity implies, let us, as far as we dare, view it merely as a matter of fact, after the manner of the text, and form a judgment on the probable consequences of it. Let us take the state of the case as it is found, and survey it dispassionately, as even an unbeliever might survey it, without at the moment considering whether it is sinful or not; as a misfortune, if we will, or a strange accident, or a necessary condition of our nature,-one of the phenomena, as it may be called, of the present world.

Let me then review human life in some of its stages and conditions, in order to impress upon you the fact of this contrariety between ourselves and our MAKER: He having one will, we another ; He declaring one thing to be good for us, and we fancying other objects to be our good.

1. “Religion is a weariness ;” alas! so feel even children before they can well express their meaning. Exceptions of course now and then occur; and of course children are always more open to religious impressions and visitations than grown persons. They have many good thoughts and good desires, of which, in after life, the multitude of men seem incapable. Yet who, after all, can have a doubt that, in spite of the more intimate presence of God's grace with those who have not yet learned to resist it, still, on the whole, religion is a weariness to children ? Consider their amusements, their enjoyments,—what they hope, what they devise, what they scheme, and what they dream about themselves in time future, when they grow up; and say what place religion holds in their hearts. Watch the reluctance with which they turn to religious duties, to saying their prayers, or reading the Bible ; and then judge. Observe, as they get older, the influence which the fear of the ridicule of their companions has in deterring them even from speaking of religion, or seeming to be religious. Now the dread of ridicule, indeed, is natural enough ; but why should religion inspire ridicule ? What is there absurd in thinking of God? Why should we be ashamed of worshipping Him ? It is unaccountable, but it is natural. We may call it an accident, or what we will ; still it is an undeniable fact, and that is what I insist upon. I am not forgetful of the peculiar character of children's minds : sensible objects first meet their observation ; it is not wonderful that they should at first be inclined to limit their thoughts to things

Here I may

of sense.

A distinct profession of faith, and a conscious maintenance of principle, may imply a strength and consistency of thought to which they are as yet unequal. Again, childhood is capricious, ardent, light hearted; it cannot think deeply or long on any subject. Yet all this is not enough to account for the fact in question—why they should feel this distaste for the very subject of religion. Why should they be ashamed of paying reverence to an unseen, all-powerful God, whose existence they do not disbelieve? Yet they do feel ashamed of it. Is it that they are ashamed of themselves, not of their religion ; feeling the inconsistency of professing what they cannot fully practise ? This refinement does not materially alter the view of the case ; for it is merely their own acknowledgment that they do not love religion as much as they ought. No; we seem compelled to the conclusion, that there is by nature some strange discordance between what we love and what God loves. So much, then, on the state of boyhood.

2. " * Religion is a weariness.” I will next take the case of young persons when they first enter into life. appeal to some perhaps who now hear me. Alas!


brethren, is it not so? Is not religion associated in your minds with gloom, melancholy, and weariness? I am not at present going so far as to reprove you with it, though I might well do so; if I did perhaps you might at once turn away, and I wish you calmly to think the inatter over, and bear me witness that I state the fact correctly. It is so; you cannot deny it. The very terms religion," devotion,” “piety,” conscientiousness,”

" " mortification,” and the like, you find to be inexpressibly dull and cheerless : you cannot find fault with them, indeed, you would if you could ; and whenever the words are explained in particulars and realized, then you do find occasion for exception and objection. But though you cannot deny the claims of religion used as a vague and general term, yet how irksome, cold, uninteresting, uninviting, does it at best appear to you ! how severe its voice ! how forbidding its aspect! With what animation, on the contrary, do you enter into the mere pursuits of time and the world ! What bright anticipations of joy and happiness flit before your eyes! How you are struck and dazzled at the view of the prizes of this life, as they are called! How you admire the elegancies

of art, the brilliance of wealth, or the force of intellect! According to your opportunities you mix in the world, you meet and converse with persons of various conditions and pursuits, and are engaged in the numberless occurrences of daily life. You are full of news; you know what this or that person is doing, and what has befallen him; what has not happened which was near happening; what may happen. You are full of ideas and feelings upon all that goes on around you. But, from some cause or other, religion has no part, no sensible influence in your judgment of men and things. It is out of your way. Perhaps you have your pleasure parties ; you readily take your share in them time after time; you pass continuous hours in society where you know that it is quite impossible even to mention the name of religion. Your heart is in scenes and places when conversation on serious subjects is strictly forbidden by the rules of the world's propriety. I do not say we should discourse on religious subjects wherever we go; I do not say we should make an effort to discourse on them at any time, nor that we are to refrain from society where religion does not lie on the surface of the conversation ; but I do say, that when men find their pleasure and satisfaction lie in society which proscribes religion, and when they deliberately and habitually prefer those amusements which have necessarily nothing to do with religion, such persons cannot view religion as God views it. And this is the point: that the feelings of our hearts on the subject of religion are different from the declared judgment of God; that we have a natural distaste for that which He has said is our chief good.

3. Now let us pass to the more active occupations of life. Here, too, religion is confessedly felt to be wearisome, it is out of place. The transactions of worldly business, speculations in trade, ambitious hopes, the pursuits of knowledge, the public occurrences of the day, these find a way directly to the heart; they rouse, they influence. It is superfluous to go about to prove

this innate power over us of things of time and sense, to make us think and act. The name of religion, on the other hand, is weak and impotent; it contains no spell to kindle the feelings of man, to make the heart beat with anxiety, and to produce activity and perseverance. The reason is not merely that men are in want of leisure, and are sustained in a distressing continuance of exertion, by their duties towards those dependent on them. They have their seasons of relaxation, they turn for a time from their ordinary pursuits ; still religion does not attract them, they find nothing of comfort or satisfaction in it. For a time they allow themselves to be idle. They want an object to employ their minds upon; they pace to and fro in very want of an object; yet their duties to God, their future hopes in another state of being, the revelation of God's mercy and will, as contained in Scripture, the news of redemption, the gift of regeneration, the sanctities, the devotional heights, the nobleness and perfection which Christ works in His elect, do not suggest themselves as fit subjects to dispel their weariness. Why? Because religion makes them melancholy, say they, and they wish to relax. Religion is a labour, it is a weariness, a greater weariness than the doing nothing at all. " Wherefore,” says Solomon, “is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it??

4. But this natural contrariety between man and his MAKER is still more strikingly shown by the confessions of men of the world who have given some thought to the subject, and viewed society with somewhat of a philosophical spirit. Such men treat the demands of religion with disrespect and negligence, on the grounds of their being unnatural. They say, “ It is natural for men to love the world for its own sake; to be engrossed in its pursuits, and to set their hearts on the rewards of industry, the comforts, luxuries, and pleasures of this life. Man would not be man if he could be made otherwise ; he would not be what he was evidently intended for by his MAKER.” Let us pass by the obvious answer that might be given to this objection; it is enough for my purpose that it is commonly urged, recognising as it does the fact of the disagreement existing between the claims of God's word, and the inclinations and natural capacities of man. Many, indeed, of those unhappy men who have denied the Christian faith, treat the religious principle altogether as a mere unnatural eccentric state of mind, a peculiar unhappy condition of the affections to which weakness will reduce a man, whether it has been brought on by anxiety, oppressive sorrow, bodily disease, excess of imagination or the like, and temporary or permanent, according to the circumstances of the disposing cause ; a state to which we all are liable, as we are liable to any mental injury, but unmanly and unworthy of our dignity as rational beings. Here again it is enough for our purpose, that it is allowed by these persons that the love of religion is unnatural and inconsistent with the original condition of our minds.

1 Prov. xvii. 16.

The same remark may be made upon the notions which secretly prevail in certain quarters at the present day, concerning the unsuitableness of Christianity to an enlightened age. Men there are who look upon the inspired word of God with a sort of indulgence, as if it had its use, and had done service in its day; that in times of ignorance it awed and controlled fierce barbarians, whom nothing else could have subdued ; but that from its very claim to be Divine and infallible, and its consequent unalterableness, it is an obstacle to the improvement of the human race beyond a certain point, and must ultimately fall before the gradual advancement of mankind in knowledge and virtue. In other words, the literature of the day is weary of revealed religion.

5. Once more; that religion is in itself a weariness is seen even in the conduct of the better sort of persons, who really on the whole are under the influence of its spirit. So dull and uninviting is calm and practical religion, that religious persons are ever exposed to the temptation of looking out for excitements of one sort or other, to make it pleasurable to them. The spirit of the Gospel is a meek, humble, gentle, unobtrusive spirit. It doth not cry nor lift up its voice in the streets, unless called upon by duty so to do, and then it does it with pain. Display, pretension, conflict, are unpleasant to it. What then is to be thought of persons who are ever on the search after novelties to make religion interesting to them ; who seem to find that Christian activity cannot be kept up without unchristian party-spirit, or Christian conversation without unchristian censoriousness ? Why, this ; that religion is to them as to others, taken by itself, a weariness, and requires something foreign to its own nature to 'make it palatable. Truly it is a weariness to the natural man to serve God humbly and in obscurity; it very wearisome, and very monotonous, to go on day after day watching all we do and think, detecting our secret failings, denying ourselves, creating within us, under God's grace, those parts of the Christian cha

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