Aggravation of the Sin, and Punishment of Unbelief
“And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” Joun 3:19.
From the verse preceding our text it has been fully proved that all unregenerate men are no better than dead men, being condemned already. Our Saviour proceeds in this verse yet farther to describe the misery of those that refuse him, and show that those who remain in unbelief and unregeneracy must expect greater wrath than other men; not only a simple condemnation, but an aggravated and peculiar condemnation. “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” John 3:19.
1. We have here the aggravation of sin by the abuse of gospel ight. “Light is come.” By light we are to understand the knowledge of Christ, and redemption by him in the gospel. He is the Sun of righteousness that arises in the gospel upon the nations. Mal. 4:2. When he came in the flesh, then did the day-spring from on high visit us. Luke 1:78. The light may be said to come in either the means by which it is conveyed to us, or in its efficacy, when it actually shines in our souls. Light may come among a people in the means, and yet they actually remain in darkness. As it is in nature; the sun may rise and a glorious morning be far advanced while thousands are on their beds with their curtains drawn about them. Light may be intellectual only in conviction; or efficacious, bringing the soul to Christ by real conversion, called in 1
Cor. 4: 6, God shining into the heart. Wherever light comes in the last sense, it is impossible that men should prefer darkness before it. But it may come in the means, and may shine into the consciences of men and convince them of their sins, and yet men may hate it, and choose darkness rather than light. And this is the sense of this text: light had come in the gospel dispensation among them; yea, it had shone into many of their consciences and reproved them for sin, but they hated it, and had rather been without it..
In a word, by the coming of light we are to understand a more clear manifestation of Christ by the gospel than was made to the world before; for we are not to think that there was no light in the world until Christ came, and that the gospel was first published by the apostles’ ministry. Abraham saw Christ’s day, John 8: 56, and all the faithful before Christ saw the promises, that is, their accomplishment in Christ, afar off. Heb. 11:13. It was with Christ, the Sun of righteousness, as with the natural sun, which illuminates the hemisphere before it actually rises or shows its body above the horizon; but when it rises and shows itself, the light is much clearer. The greater therefore was the sin of those that rebelled against it and preferred darkness to light.
2. In proportion to this sin, we have here the aggravated condemnation of them who sinned against such clear gospellight. ‘This is the condemnation,” this is the judgment of all judgments; a severer sentence of condemnation than ever passed against any in the times of ignorance and darkness: they that live and die unregenerate, how few soever the means of salvation they have enjoyed, must be condemned: yea, the pagan world, who have but natural light to help them, will be condemned by it; but “this is the condemnation,” that is, such sinning as this is the cause of the greatest condemnation and sorest punishment, as it is called, Heb. 10: 29.
3. The cause and occasion; drawing men into this sin and misery, ‘because their deeds are evil,” that is, the light of truth put vigor and activity into their consciences, which they could not endure. The accusations and condemnation of conscience are very irksome and troublesome to men. To avoid this they are willing to be ignorant. An enlightened conscience gives interruption in their sinful courses; they cannot sin so easily in the light as they did in darkness, and this made them hate the light as very troublesome. Thus you see what was the sin, what the punishment, and what the cause of both. Hence,
The clearer the light under which the unregenerate live in this world, so much the greater and heavier will ther condemnation and misery be in the world to come.
“Woe unto thee, Chorazin! woe unto thee, Bethsaida for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon, at the day of judgment, than for you.” Matt. 11:21, 22. Two things require to be considered: how light aggravates sin; and why sin so aggravated exposes men to greater condemnation.
I. Way GREATER LIGHT AGGRAVATES THE SINS COMMITTED UNDER IT.
1. All evangelical light is a great preservative from sin. It is the property of light to inform the judgment, rectify its mistakes, and thereby to check the affections in the pursuit of sinful courses. Many men would never act as they do, if their understandings were better informed. ‘“Which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory.” 1 Cor. 2:8. It was want of better information which drew them under that unparalleled guilt. Our Saviour also intimates in the place before cited, that if Tyre and Sidon had en-J yed the light and means of grace that Chorazin and Bethsaida did, they would not have been so sinful as they were; light discovers danger, and stops men from proceeding farther in those courses that lead them into it.
2. Sinning against the light involves a greater contempt of God’s authority than sinning in ignorance and darkness. Every man that breaks the law of God does not in the same degree despise the authority of the law-maker. But when a man has light to see the evil of what he does, and yet will dare to do it, he treads God’s authority under foot. Wilful sinning is despiteful sinning against God, Hebrews 10: 26; it argues a low and vile esteem of the law of God, which is reverend and holy; and by so much the more it makes sin to be exceeding sinful.
3. Sinning against the light admits not the excuses to extenuate the offence which sins of ignorance do. Those that live without the gospel may say, Lord, we never heard of Christ and the great redemption wrought by him; if we had, we would not have lived as we did: and therefore Christ says, “If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin.” John 15:22. The meaning is, that if the gospel light had not shone among them, their sin had not been of such deep guilt as now it is. It is heinous by reason of the light against which it is committed, and they have no excuse to extenuate it.
4, Evangelical light rs a rich favor of God to men, one of the choicest gifts bestowed upon the nations of the world, and therefore it is said, “He showeth his word unto Jacob, and his statutes and his judgments unto Israel. He hath not dealt so with any nation; and as for his judgments, they have not known them.” Psalm 147:19, 20. Other nations have corn and wine, gold and silver, abundance of pleasures, but they have not a beam of heavenly light shining upon them. We may account this mercy small; but God, who is best able to value it, accounts it great. “I have written to him the great things of my law.” Hosea
8:12. Christ reckoned Capernaum to be exalted to heaven by the ministry of the gospel. The greater the mercy which the light of truth brings with it, so much oe more heinous must be the abuse of it.
5. Sinning against the light argues a love to sin without any disguise. When a man, through a mistake of judgment, thinks that to be lawful which is indeed sinful, he does not close with sin as sin, but as his duty, or at least his liberty. It is hard for Satan to persuade many men to embrace a naked sin, and therefore he clothes it in the habit of a duty or liberty, and thereby draws men to the com: mission of it. But if a man has light shining into his conscience, convincing him that he is in the way of sin quite contrary to the revealed will of God, stripping the sin naked before the eye of his conscience, so that he has no excuse, and yet he will persist in it, it argues that bis soul is in love with sin as sin. Now as for a man to love grace as grace, is a solid argument to prove the truth of his grace; so on the contrary for a man to love sin as sin, not only argues him to be in the state of sin, but to be in the forefront and among the highest rank of sinners.
6. The clearer the light against which men continue to sin, the more must the consciences of such sinners be violated; for the greatest violation of conscience is the greatest sin. Conscience is a noble and tender part of the soul of man: it is in the soul, as the eye in the body, very sensible of the least injury; and a wound in the conscience is like a blow in the eye. But nothing gives a greater blow to conscience, nothing so much injures it, as sin against the light.
IJ. Let us examine why sin, so aggravated by the light, makes men liable to THE GREATER CONDEMNATION. That it does so is beyond all debate, else the apostle Peter would not have said of sinners against light, “it had been better for them not to have known the way of righteousness.” 2 Pet. 2:21. Nor would Christ have told the inhabitants of Chorazin or Bethsaida, that it should be more tolerable for Tyre and Sidon at the day of judgment than for them. There is a twofold reason of this.:
1. On Goa’s part, who is the righteous Judge of the whole earth, and will therefore render to every man according as his work shall be. Shall not the Judge of the whole earth do right? He will judge the world in righteousness, which requires that difference be made in the punishment of sinners according to the different degrees of their sins. That there are different degrees of sin is clear from what we have lately shown, that the light under which men sin aggravates their sins, in accordance with which will be the degree of punishment awarded by the Judge of heaven and earth. The Gentiles, who had no other light but the dim light of nature, will be condemned for disobeying the law of God written upon their hearts; but greater wrath is reserved for those who sin both against the light of nature and the light of the gospel. Therefore it is said, Rom. 2: 9, “Tribulation and anguish upon every soul of man that doeth evil; of the Jew first, and also of the Gentile.” Impenitent Jews and Gentiles will be condemned at the bar of God; but to the Jew first, that is, especially, because the mercies which he abused were far greater than those bestowed upon the Gentiles: “because unto them were committed the oracles of God;” and God has not dealt with any nation as with them. Indeed, in the gracious rewards of obedience, he that came into the vineyard the last hour of the day may be equal in reward with him that bore the heat and burden of the whole day, because the reward is of grace, not of merit. But justice observes an exact proportion in distributing punishments according to the degrees and measures of sin. Therefore it is said concerning Babylon, “How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her.” Rev. 18: 7.
2. On the part of sinners. It must be that the heaviest wrath and torments should be the portion of those who have sinned against the clearest light and means of grace. For we find in,the Scripture that a principal part of the torment of the damned will arise from their own consciences: ‘Where their worm dieth not, and the fire is not quenched.” Mark 9:44, And nothing is plainer than that if conscience be the tormentor of the damned, sinners against light must have the greatest torment.
The more knowledge any man had in this world, the more was his conscience abused by sinning against it. And O, what work will these violations make for a tormenting conscience in hell! With what fury will it then avenge itself upon the most daring sinner. The more guilt now, the more rage and fury then.
The more knowledge or means of knowledge any man has enjoyed, the more is laid up for conscience to upbraid him with in the place of torment. .O-what a peal will conscience ring in the ears of such sinners. ‘ Did not 1 warn thee of the issue of such sins, undone wretch? How often did I strive with thee, to take thee off from thy course of sinning, and to escape this wrath! Did not I often ery out, Stop thy course, sinner? MHearken to my counsel, turn and live; but thou wouldst not hearken? I forewarned thee of this danger, but thou didst slight all my warnings; and now thou seest whither thy way tended, but, alas, too late!”
The more knowledge or means of knowledge any man has neglected in this world, so many great advantages he has lost for heaven; and the more intolerable will hell be te him: as the mercy was great which was offered by them, so the torment will be unspeakable that will arise from their loss. Sinners, you have now an open door; many blessed opportunities of salvation under the gospel; it has put you in a fair way for everlasting happiness. Many of you are not far from the kingdom of God. How sad in hell to reflect upon this loss. ‘O how fair was I once for heaven, to have been with God, and among yonder saints. My conscience was once convinced, and my affections melted under the gospel. I was almost persuaded to be a Christian. The treaty was almost concluded between Christ and my soul. But, wretch that I was, I could not deny my lusts, nor live under the yoke of Christ’s government; and now I must live under the insupportable wrath of the righteous God for ever.’ And this torment will be peculiar to such as perish under the gospel. The heathen, who enjoyed no such means, can have no such reflections; nay, the very devils themselves, who never had a Mediator in their nature, or such terms of reconciliation offered them, will not reflect upon their lost opportunities of recovery as such sinners will. This, therefore, “is the condemnation, that light is come into the world; but men loved darkness rather than light.”
Inrerence 1. Hence it follows that neither knowledge, nor the best means of ut, are sufficient to secure men from wrath to come. Light is a choice mercy, and therefore the means that gave it must be so; but it is a mercy liable to abuse, and the abuse of the best mercies causes the greatest miseries. Alas, Christians, your duty is but half learnt when you know it; obedience to light makes light a blessing indeed. “If ye know these things, happy are ye if ye do them.” John 13:17. Happiness is not entailed on knowing, but on doing — upon obedience to our knowledge; otherwise he that increases knowledge does but increase sorrow. “That servant which knew his Lord’s will, and prepared not himself, nor did according to his will, shall be beaten with many stripes.” Luke 12:47. ‘To him that knoweth to do good, and doeth it not, to him it is sin.” James 4:17. We are bound with all thankfulness to acknowledge the bounty of heaven in furnishing us with so many excellent means of light beyond many other nations and past generations; but we ought to rejoice with trembling when we consider the abuses of light. God has blessed us with many burning and shining lights. The greater will our account be for abusing such light and rebelling against it. The clearer our light is now, the thicker will the mists of darkness be hereafter, if we abuse it The devils have more light than we, and therefore the more torment. Of them it is said, ‘“The devils also believe and tremble.” James 2:19. The horror of their consciences is answerable to their illumination.
2. If the abuse of light thus aggravate sin and misery, times of great temptation are like to be times of great guult. Woe to an enlightened generation, when strong temptations befall them. How do many, in such times, imprison the truth to keep themselves out of prison, and offer violence to their conscience to avoid violence from other hands.
Plato was convinced of the unity of God, yet durst not own his convictions; but said, ‘ It is a truth neither easy to find, nor safe to own.” And even Seneca, the renowned moralist, was led by temptation to dissemble his convictions; of whom Augustine says, ‘‘ He worshipped what he reprehended, and did what he himself reproved.” And even a great papist of later times was heard to say, as he was going to mass, “Let us go to the common error.” O how hard it is to keep conscience pure in days of temptation. Doubtless it is a mercy to many weak Christians to be removed by death out of harm’s way, and disbanded by Providence before the heat of the battle. Christ and antichrist seem at this day to be drawing into the field, and a fiery trial threatens the professors of this age; but when it comes to a close engagement, we may iremble to think how many thousands will break their way through the convictions of their consciences to save their lives. If Christ hold you to himself by no other tie than the slender thread of a single conviction; if he have not interest in your heart and affections, as well as in your understanding and conscience; if you are men of great light and unmortified lusts; if you profess Christ with the tongue and worship the world with your hearts; I may say of you, without the gift of prophecy, what the prophet said of Hazael, I know what you will do in the day of temptation.
3. If this be so, what a strong engagement les on all enlightened persons to turn heartily to God and reduce their knowledge to practice and obedience The more men know, the more violence they do their consciences in rebelling against the light; this is to sin with a high hand. Num. 15:30. Believe it, you cannot sin at so cheap a rate as others do; knowledge in a wicked man but the sooner precipitates him into ruin. You may know more than others, but if you go to heaven, it must be in the same way of faith and obedience, mortification and self-denial, in which the weakest Christian goes there; whatever knowledge you have, you have no wisdom, if you expect salvation on any easier terms than the most illiterate Christian finds it. It was an observation of one of the fathers, The unlearned rise and take heaven. What a pity is it that men of excellent powers should be enslaved to their lusts; that ever it should be said that learning does but blind men in spiritual things, and prepares them for greater misery.
4, Hence also it follows that the work of conversion is very difficult; the soul is scarcely half won to Christ when Satan is cast out of the understanding by illumination. The devil has deeply entrenched himself, and fortified every faculty of the soul against Christ. The understanding is the first entrance into the soul, and out of that faculty he is oftentimes cast by light and conviction, which seems to make a great change upon a man: now he becomes a professor, takes up the duties of religion, and passes for a convert. But alas, all the while Satan keeps the fort, the heart and will are in his possession; and the weapons of that warfare must indeed be mighty through God, which not only cast down imaginations, but bring every thought of the heart into captivity to the obedience
Method. 23 of Christ. 2 Cor. 10:4, 5. While the heart stands out, though the understanding be won, the soul remains in Satan’s possession: it is a greater work to win one heart than to convince twenty understandings.
5. Hence also we learn what power there is in the lusts of men’s hearts, which are able to bear down before them such strong convictions of the conscience. That is a great truth, though a very sad one, ‘‘The heart of the sons of men is fully set in them to do evil.” Hecl. 8:11. O how common is it to see men hazarding their souls to satisfy their lusts! ‘Every man,” says the prophet, ‘‘turneth to his course, as the horse rusheth into the battle.” The horse is a fierce and warlike creature; and when his courage is roused by the sound of drums and trumpets and shouts of armies, he breaks headlong into the ranks of armed men, though death is before him. Such boisterous and headlong lusts are found in many enlightened persons; though their consciences represent damnation before them, onward they will rush, though God be lost and the precious soul undone for ever.
6. As you would avoid the deepest guilt and escape the heavrest’ condemnation, open your hearts to obey whatever God has opened your understandings to receive of his revealed will. Obey the light of the gospel while you have opportunity to enjoy it. This was the counsel given by Christ: ‘ Yet a little while is the light with you. Walk while you have the light, lest darkness come upon you.” John 12:35. The manifestation of Christ in the gospel is the light of the world; all the nations of the earth that have not this light are benighted; and those on whom it has risen have but a short time under it. “Yet a little while the light is with you:” whatever patience God may exercise towards ignorant souls, commonly he makes short work with the despisers of this light. The light of the gospel is a lamp fed with golden oil; God will not always continue such a Hight for them that but trifle with it. The night is coming, when no man can work. There are many sad signs upon us of a setting sun, a night of darkness approaching; many burning and shining lights are extinguished, and many put under a bushel; your work is great, your time short, this is the only space you have for repentance. Rev. 2:21. If this opportunity of salvation is lost, it will never come again. Ezek, 24: 13. How pathetic was that lamentation which Christ made over Jerusalem. ‘And when he was come near, he beheld the city, and wept over it, saying, ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace; but now they are hid from thine eyes.” Luke 19:41,42. Christ is threatening this people with the removal of his gospel presence; he hath found but cold entertainment among us. The nation has been unkind to Christ. Many thousands there are that rebel against the light, that say unto God, “Depart from us; we desire not the knowledge of thy ways.” Christ will not tarry where he is not welcome. Obey the light therefore, lest God put it out in obscure darkness.