Men believed not even our Lord himself

[He spoke to more advantage than any other person ever did: he spoke with more wisdom: his very enemies were constrained to say, "Never man spake like this man"." He spoke with more authority: in this respect he differed widely from the Scribes and Pharisees, yea, and from Prophets and Apostles too: "Verily, verily, I say unto you," was with him a common mode of uttering his instructions. He spoke with more grace, so that his adversaries themselves wondered at the gracious words that proceeded from his lips. He confirmed his word with more miracles: for he alone, in the short space of three years, wrought more miracles than ever were wrought, either before or since, from the foundation of the world to the present moment. Moreover, in confirmation of all that he said, he appealed to Moses, whom the Jews themselves professed to venerate, and of whose inspiration they had no doubt. Yet the people would not believe him: though they could not controvert one word that he uttered, yet would they not receive his declarations. The tidings which he brought to them were such as one might have supposed they should receive with all readiness of mind yet would they not believe him. He declared himself sent from God to be their deliverer from sin and Satan: and he assured them, that if they would believe in him, he would make them "free indeed"; free from the guilt of all their sins; free from the condemnation due to them; free also from the power and dominion of sin; and free to serve their God in newness of heart and life. But still it was all in vain: for they would not believe his testimony in any respect.]

Nor are his servants believed at this day—

[Every faithful servant of Christ bears the same testimony that Christ himself did; and his one object is, to commend Christ to men as the Redeemer of the world. We declare, that men are in a state of bondage; that no man can deliver himself; that Christ is sent of God to be the Saviour of the world; and that "all who believe in him shall be justified from all things." We cannot work miracles in confirmation of this doctrine but we can appeal to the miracles by which it was confirmed in the days of Christ and his Apostles. And not only to the Scriptures do we refer, in proof of our declarations, but to the authorized standard of truth contained in the Articles and Homilies of the Established Church. We bring also the very prayers which every member of the Established Church uses from time to time; and we do not hesitate to say, that every doctrine not contained in those formularies is

a John vii. 46.

c Luke iv. 22.

b Matt. vii. 29.

d

ver. 36.

undeserving of any serious regard. Yet will not men believe us, any more than they believed our blessed Lord. They will cry out against us, as introducing new doctrines, though they are so fully maintained by our own Church, and by all the Apostles and Prophets from the foundation of the world. Let a minister preach any self-righteous doctrines subversive of the Gospel, and he will be credited by all: but where the Gospel comes, a division immediately ensues; and, if some receive the word, vast multitudes will be found to reject it.]

To account for this unbelief, I will point out, II. The source from whence it flows

Men can give no satisfactory reason for it: for they have in their own minds somewhat of a conviction, that what they oppose is true. Hence our Lord said, and we also may adopt his words, " If I say the truth, why do ye not believe me?" The true reason of men's unbelief is, that they have within them" an evil heart," from whence it proceeds. In answer to our Lord's question, then, I will tell you why you do not believe.

1. You will not inquire into what you hear

In

[Men hear us, as they heard our blessed Lord: but they will not examine whether what they hear agrees with the voice of inspiration, or whether it corresponds with their own experience. We tell them of their guilt: we declare to them their danger: we make known to them the way of salvation: but whether they assent to what they hear, or dissent from it, they alike are sunk in unbelief; because they will not take the pains necessary for investigating the subject, or ascertaining the agreement of our statements with the truth of God. this the inhabitants of Thessalonica shewed themselves peculiarly defective, whilst the Beraæans prosecuted a wiser and better plan: "The Bereans were more noble than those at Thessalonica, in that they searched the Scriptures daily, to see if these things were so: and therefore many of them, it is said, believed." If men will leave truth unexplored, it is no wonder if they doubt its excellence, or deny its very existence.] 2. You are averse to the truth, as far as it comes before you

[Our Lord's hearers" believed him not, because he told them the truths." And so it is now. If we declare to you your undone state, you do not like to hear of it. If we affirm

e Heb. iii. 12.

f Acts xvii. 11, 12.

g ver. 45.

the impossibility of saving yourselves by any thing that you can do, and the indispensable necessity of looking for salvation through Christ alone, you are offended, and represent us as depreciating good works, and encouraging licentiousness. If we call you to renounce the world, and to give up yourselves to the service of your God, you are displeased, because we would tear you from your idols, and call you to a life which you do not affect. Our Lord tells us, that" the world hated him, because he testified of it that its works were evil"." And this constitutes the peculiar guilt of unbelief; as our Lord has said: "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 but he that doeth truth, cometh to the light, that his works may be made manifest, that they are wrought in Godi." We have a striking example of this in the chief priests and elders, who demanded by what authority our Lord drove the buyers and sellers from the temple. He, instead of giving them a direct answer, put a question to them concerning John, desiring them to say, "whether his baptism was from heaven, or of men." They saw, that if they acknowledged it to be from heaven, he would ask, "Why then did ye not believe him?" and, not choosing to confess the truth, declined answering his question at all. Thus the same dishonesty prevails amongst us: and, even when convinced in our minds respecting the truth of a statement, we refuse to admit its truth, because it militates against our principles or habits.]

3. You are determined to hold fast your lusts, which are condemned by it

[Men love the world, and will hear of nothing that requires them to renounce it. They desire to stand high in the estimation of men, and will not conform to sentiments or habits which will endanger the loss of it. They are often persuaded in their minds that what they hear is true and good: but then they consider how far their adoption of it will interfere with their worldly interests. Among the chief rulers, we are told, many believed on Christ: but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God'." And hence our Lord said to his hearers, "How can ye believe, who receive honour one of another, and seek not the honour that cometh from God

h John vii. 7.

* Matt. xxi, 23-27.

i John iii. 19-21.

1 John xii. 42.

onlym?" This is at the root of unbelief, in all instances where much instruction has been given; "Men hate to be reformed; and therefore cast God's word behind them"."]

ADDRESS

1. Those who persuade themselves that they already believe

[If an assent to the truths of Christianity were real faith, there would be no further room for that complaint which, all the Prophets and Apostles made, "Who hath believed our report? and to whom is the arm of the Lord revealed"?" But it is not faith; or, at least, it is only "the faith of devils"." Saving faith would bring you to a cordial reception of the Lord Jesus Christ in his proper character, as the Redeemer of men, and the Saviour of the world. The Jews denied that they were in bondage; and so do the generality of men amongst ourselves: and hence they disregarded the offer of a Deliverer, as we also do. But this proved them to be in unbelief: and it proves the same respecting us. I pray you, brethren, deceive not yourselves with the idea that you are believers, whilst your faith is inoperative and unproductive. If your faith do not bring you to Jesus as your only hope; if it do not bring you to him to be made free indeed-free from sin, as well as free from guilt; I declare unto you, that you are yet in unbelief, "you are yet in your sins." Whilst you imagine that an unproductive assent to the Gospel is saving faith, you deceive your own souls. You may call us Antinomians, for exalting the exclusive efficacy of faith to save the soul: but you are the Antinomians, who maintain your faith to be saving whilst it produces no sanctifying effects upon you.] 2. Those who think that they have no occasion for faith

[It has been said, that his faith cannot be wrong, whose life is in the right. But no man's life can be right, till he is united unto Christ by faith. He wants that principle which alone can sanctify the soul. But, let our sanctification be ever so perfect, will any man presume to put that in the place of Christ's atoning sacrifice? Will any man rely on his own merits, rather than on Christ's obedience unto death? Ah! fatal error! Not even Paul himself could be saved by the works of the law; and therefore he "desired to be found in Christ, not having his own righteousness, but the righteousness which is of God by faith in him." And in this way must

every one of you be saved. You must renounce all dependence on yourselves, and look to the Lord Jesus Christ as your only hope. If you will not believe this, go and try the experiment: go and try by your own righteousness to satisfy the justice of Almighty God; and by your own arm to vanquish all your spiritual enemies. But both the one and the other of these things are impossible to mortal man: and therefore go with all humility to the Son of God; and know, that "if the Son make you free, you shall be free indeed."]

MDCLVII.

ABRAHAM'S VIEWS OF CHRIST.

John viii. 56. Your father Abraham rejoiced to see my day: and he saw it, and was glad.

ONE cannot read any of our Lord's discourses without seeing the need of a spiritual discernment. For want of it, his hearers could not understand his plainest assertions. It being his object to convey spiritual instruction, he used such expressions as were suited to that end: but his hearers annexed only a carnal sense to them, and therefore conceived of him as talking like a maniac; "Thou hast a devil, and art mad." One expression in particular gave them the highest offence: he had said, "If a man keep my saying, he shall never taste of death :" this they interpreted as relating to the death of the body; and, well knowing that Abraham and the prophets had all died, they could not endure such arrogance as that assertion implied; since it, in fact, exalted him above Abraham himself. Though they misconstrued his meaning, our Lord would not deny the inference which they drew from his words; but, on the contrary, confirmed it; and told them, that, contemptible as they thought him, Abraham himself had eagerly desired to see his day," and, on being favoured with a sight of it," had greatly rejoiced.' At this they stumbled still more: and, on being further assured by him that he existed before Abraham was born, they took up stones to stone him.

66

This must be the sense of yadouro in this place; else there would be a manifest tautology.