VI.

YE WILL NOT COME TO ME, THAT YE MIGHT HAVE LIFE.-John v, 40.

OUR text, if carefully analyzed, unfolds four distinct ideas: 1. That we are, by nature, in a state of spiritual death, exposed to eternal death. 2. That Christ is the only dispenser of spiritual and everlasting life. "I am the way, the truth, and the life." 3. That he requires of those who wish to escape the former, and to embrace the latter, to come to him. 4. That the great obstacle in the way is in man himself; that is, in his will. The Saviour seems to have anticipated the whole host of objections which men would offer, drawn from the nature and amount of evidence, &c., and by one step to have placed himself in advance of them all. He throws all blame from himself, and lays it where it belongs, at the sinner's door. It is well to reflect before reflection will be useless-to consider the reasons which we have for refusing to come to Christ. That we may do so, I will adduce a few of the many facts which show that the will of the sinner is perverse.

I. It is opposed to reason.

The excuses which sinners urge are not sufficient to justify their determination to neglect or despise religion. The sinner says,

I do not need religion." In all your past lives, conscience has proved this assertion false. Your actions, in framing a system to carry you to heaven, have denied it. Men in all ages have had a religion of some kind; the sentiment of religion is engrafted in our nature, and we cannot live without it.

But the assertion charges

God with folly in providing and promulgating, at so great a price, that which you do not need. He is not prodigal of means, as his works testify.

2. "I have other matters to engage my attention." Now you mean, 1. That these are more important than religion, or, 2. That they are opposed to it. If you mean the first, it amounts to this; that time is more valuable than eternity-the body than the soul. Look at it and ask, Is this reason? If you mean the second, then those "other matters" must be sinful, and, of course, unnecessary, as religion provides for all necessary pursuits. To permit things unnecessary to prevent our attending to those which are necessary is this reason?

3. "I do not believe the Bible." Is this reasonable? Must you not reject all history on the same ground? Yes, but you do not. Take the creation and the deluge as proof of its inspiration, and is not unbelief greater credulity than belief? All unbelievers, total and partial, admit that religion can do them no harm; it is of infinite importance if the Bible be true, for, without it, they must be for ever miserable. If therefore there were a thousand chances that they would not suffer without it, and one only that they would suffer, in view of the greatness of that suffering, reason would prompt them to embrace religion, and thus be on the safe side. But what unbe

liever regards it?

II. It is opposed to his highest interest.

It is our highest interest, as individuals and as social beings, to possess religion, for it makes us happy and useful in all circumstances. Every approximation to its principles is an approximation to our real interest. The temperance reform proves this conclusively. So of other moral enterprises. Religion tends to abolish wars, &c., for it is "good will toward men." The more it is diffused, the more harmony and love prevail.

This, however, is a partial view of the case. Man is

immortal, and bound by reason to act in reference to his whole existence-especially to that part which lies beyond the grave. Now the sinner's will is most emphatically opposed to his highest interest considered in this enlarged view; for it drives him from heaven, and confines him in hell. The strongest motive, if there be sense in words, is drawn from the highest interest, which is our future, eternal happiness. You see, then, that the will of the sinner, made to yield to motive, is influenced, not by the strongest, but by the weakest motives. would you think of scales that should turn so? There has been foul play with them, you would say. What think you of our will, which turns not by the interests of heaven and hell, but by the veriest trifles of time? May it not at last weigh out to us eternal death?

III. Christ has come to us.

What

Among foes, if one meet another half way, reason would prompt to meet him; but if he should come the whole way, it would be base to refuse to see him! Christ came the whole way-removing obstacles-making a smooth path even to our feet-and we refuse to treat with him!

1. It would have been a manifestation of great love to come in any way, since he is the Sovereign, we the rebels. But he came in person, not by an ambassador. He came, making a sacrifice of heaven with all its glories. He came to heap upon us his favors-to take us to himself. Are not these reasons which should influence us to come to him?

2. He comes in his word, abounding in instruction, persuasion, and love. He comes in every minister, his ambassador. It was much to come once, but how often does he come! Yet the sequel is, "Ye will not come

to me!"

3. He comes by his Spirit. The Spirit impresses his

word and providences. His Spirit comes, too, under the greatest discouragements, unasked, repulsed, and grieved. Yet, after all, the assertion of the text is true. From this subject we see,

1. How universal and fearful are the ravages of sin. It has depraved us all. Many do finally refuse and go away. All refuse for a time. A moment's delay were too long. How fearful the moral aspect of man! What spectacles of horror are exhibited to the universe! If the inhabitants of the bright worlds above can learn nothing else from human apostacy and divine redemption, they may assuredly learn this-the exceeding sinfulness of sin. The human heart, with its blackening shades of perversity, may be the sad picture which is hung out to the view of unsinning worlds, to preserve their allegiance to the Deity.

2. We learn what we must do. We must change our will. God has left it free, and proffers his aid. Do you say you cannot change your will? Your life gives you the lie. Why do you live so unconcerned if this be your condition? For a change of your will is necessary to salvation; and, as God has left the will free, unless you change it, your awful destiny is sealed! Belshazzar trembled when he saw that his doom was fixed; why do you not tremble in view of your destiny? Dare you avow to God, on the bended knee, that you cannot, with divine aid, change your will? If not, away then with the pretext for ever.

VII.

THEY HATED ME WITHOUT A CAUSE.-John XV, 25.

"THEY that hate me without a cause are more thanthe hairs of my head," (Psalm lxix, 4,) was the prophetic language of Christ by the mouth of David, and its repetition in the text is its direct application to the Jews. And when you consider his innocent, unassuming, upright life —his forced trial before Pilate—and their cruel persecution of him even to death, you will admit that the prophecy has been painfully fulfilled. Like many other prophecies, it overreaches the first event which it foretold, and meets its further fulfilment in later times. Every nation in Christendom has reared its monument to the truth of the text. We all have been, and many of us now are, living proofs of the fulfilment of this prophecy, and to us its application is direct. We shall not labour to prove that sinners hate Christ. It is a revealed truth. John vii, 7; xv, 18. Nor shall we show the various ways in which this hatred is exhibited; but rather strive to convince you that it is "without a cause."

I. Is there any thing in Christ's character deserving your hatred?

.

That character is clearly shown us in his written word, and should be carefully studied. We may view it in different lights.

As a private man he was humble and unostentatious. He was obedient to the national and ceremonial law. Witness his payment of tribute, and his baptism. was kind to his parents. Luke ii, 51; John xix, 26.

He

As a philanthropist his character is glorious. He beheld the sufferings of a world, considered their cause, and undertook their relief. He showed men the true cause of all evil in the world, sin; and prescribed rules