is quite clear which of the Egyptians believed, and which of them rejected, the "report" Moses carried to them (Exod. ix. 20, 21). If a man were told that at a certain hour his house would be attacked, and his goods plundered; or that a certain part of a road along which he had to travel was infested by robbers, and he took no precautions to defend himself against the evil of which he was warned, would you not conclude that he gave no credit to the warning? Apply this test to the subject before us. Look round on society, and say whether it is not true that very few men really believe the "report" of the Gospel. Put on one side the openly irreligious, the selfrighteous and the profane, the false and hypocritical professors of religion, all of whom, it is certain, do not "believe" the "report," and what are the numbers that remain? Are they not few few in comparison with those you have set aside. Do not call this inference uncharitable, it is Scriptural (Matt. vii. 14). Instead of resisting a conclusion so clearly proved, make a practical use of it. Are there few that be saved? Then strive yourselves to enter in at the strait gate (Luke xiii. 24).-E. Cooper: Practical and Familiar Sermons, vol. vii. 68-84.

Isaiah foresaw that his message concerning the Messiah would be received with unbelief, and our Lord and His apostles had sad experience of the correctness of the prophet's anticipation (1 Cor. i. 23; 2 Cor. vi. 8, &c.) Want of faith in, and obedience to, the heavenly message was not the sin only of those to whom it was first sent. The nature of man is still the same. Still he is naturally inclined to unbelief, to refuse the good and to choose the evil, and to turn away from the truth when it is presented to him. Therefore the ministers of the Gospel still have to complain of the grievous neglect it meets with.

I. THE NATURE AND SUBSTANCE OF THAT REPORT WHICH THE SERVANTS

OF JESUS CHRIST MAKE KNOWN TO

YOU.

It is the same which the inspired prophet proclaimed-glad tidings of salvation in and through a suffering Redeemer. It sets before us, not temporal, but everlasting things; it deals with our eternal interests, and the way to heaven! It is "a report so marvellous, that it fills heaven and earth with wonder; so true, that we may as well doubt our own existence as entertain a doubt respecting it; so interesting, that all the things of time and sense are, in comparison with it, but as the dust of the balance; and so joyous, that it is a certain and inexhaustible source of happiness to all who receive it" (Simeon). It might be expected, then, that it would meet with universal attention. But when we look around and observe what manner of people the bulk of mankind are, we cannot but feel impressed with the sad truth that the religion of the crucified Saviour is of all objects the least attended to.

II. WHY IS IT THAT SO MANY WILL NOT BELIEVE OUR REPORT?

1. Some believe not because they are too much exalted in the pride of human reason; think too highly of themselves, are too full of worldly wisdom to submit to be taught of God. The humbling doctrines of the Cross are against "the vanity of their minds," they will not receive them.

2. The love of this world causes many to disregard our report. The doctrine of the Cross is diametrically against all worldly desires. It admits of no divided hearts (Luke ix. 23; 2 Cor. v. 14, 15; Gal. vi. 14). But "the children of this world" are devoted to it. Their whole heart is set upon it, and all their hopes, pleasures, and pains spring from it. Therefore, when the servant of God delivers his report to them, he is dismissed with the words, "Go thy way for this time; when I have a convenient season, I will call for thee."

3. Another great cause of the dis belief of our report is the prevailing power of sin. The doctrine of a cruci

fied Redeemer is a "doctrine which is according to godliness" (Titus ii. 11, 12; Gal. v. 24). This is one main reason why we cannot prevail upon men to listen to the message from God which we deliver. The consciousness of guilt induces many to wish it were not as we testify. And when men wish earnestly, they soon bring themselves to believe. They persuade themselves, therefore, that heaven and hell are but names, and that the Gospel is no more than an empty sound (John iii. 19).

Thus, from one cause or another, the Saviour is still "despised and rejected of men."

CONCLUSION.-Can any one imagine for a moment that God will suffer the greatest of His blessings to be thus lightly esteemed? To such men the servants of God are commissioned to lift up the awful voice of warning, and to proclaim the punishment of disobedience (Heb. ii. 3; 1 Pet. iv. 17; Hos. xii. 2; Isa. lxvi. 14, 15; Jer. xiii. 16, 17; H. E. I. 2438).—Jonathan Walton, B.D.: Sermons, vol. ii. 410-427.

1. Let us reflect on the great guilt of unbelievers in a Gospel land, and the awful condemnation to which they stand exposed.

2. If there are many who hear the report of the Gospel, and yet believe it not, each one should be solicitous for himself. We believe that the doom of those around us who neglect the Gospel will be awful, and we flatter ourselves that we shall escape it. But what is the ground of our hope? Some of you do not even pretend to an evidence of your present title to salvation, but you hope to obtain it by a future compliance with its conditions. But had not many who have perished in their sins, as strong resolutions of future repentance as you have? What will your intentions do for you?

3. We learn that the unsuccessfulness of the Gospel is not always to be imputed to the want of fidelity or ability in the preachers of it. It must often be ascribed to some other cause. The prophets of old, the apostles, yea,

our Saviour complained, "Who hath believed our report?" Zeal and diligence in ministers are most important; but if you are unsaved, the probability is, that the fault lies, not in the ministers to whom you have listened, but in you.-Joseph Lathrop, D.D.: Eighty Sermons, pp. 243-247.

I. The Gospel is a message or report to man, upon matters of supreme importance. 1. The character and claims of God. 2. The character and the condition of mankind. 3. The method of salvation by the intervention of a Mediator.

II. The Gospel is communicated to man for the express purpose of being believed. 1. The Gospel is worthy of faith, on account of the evidence by which it is confirmed. 2. Faith in the report of the Gospel is the only medium by which it can be rendered available to our safety and final happiness. Faith in the Gospel results from the operation of Divine power upon the soul.

3.

III. It frequently becomes a matter of solemn inquiry as to the number of those by whom the Gospel has been embraced. 1. Observe the implication which this inquiry involves-that there are but few persons comparatively to whom the testimony of the Gospel is presented, who cordially and truly embrace it. This implication was plainly truthful and correct, in connection with the prophet himself, in his own age. The same implication was correct, in regard to the ministry of the Lord Jesus, the apostles and preachers in the past and present age.

2. This being the nature of the implication, you must also observe the results which from that implication must be produced. (1.) Compassion must be produced. (2.) Exertion. Remember the obligation of faithful, and intense, and incessant exhortation lies also upon all and upon each of you; and if you lose your opportunity and sacrifice your influence in the world, when opportunity might be employed and influence might be exerted in the Church, and for Christ,

GOSPEL is FROM GOD. You resent the charge that you are practically infidels, but your conduct shows that it is unbelief, and not faith, that has possession of your heart. At the most, yours is what is called "an historical faith," and that is worthless. (a) Your conduct shows that you do not really believe what the Gospel teaches-that there is a holy, just, and powerful God, else you durst not live at enmity with Him; that your nature is corrupt, else you would seek regeneration and sanctification; that there will be a day of judgment, in which you must stand before God, else you would prepare for it; that the only way to peace with God is through Jesus Christ, and that there is no way to heaven but the way of holiness, else your whole life would be different from what it is.

III. LOVE OF THE WORLD-of its wealth and its pleasures. This is given as a main cause (Matt. xiii. 22). More perish in this pit of worldly-mindedness than in the pit of vice. (8) Many who are civil, and esteemed virtuous and frugal, perish here!

IV. IGNORANCE AS TO THE NATURE OF TRUE HAPPINESS. You do not look upon it as your happiness to have communion with God. Hence you are like those who were invited to the marriage of the king's son (Matt. xxii. 5). The offer of the Gospel has no weight with you. If a market of fine things at a cheap rate were proclaimed, ye would all run to it; but ye delight not in the Word of God, ye prize not the Gospel and the precious things it offers you. You deny this? Well, then, 1. How often have you thanked God for sending the Gospel to you? You say grace before meat; how often have you said grace for the Gospel? 2. How is it that you are so intermittent in your attendance at the preaching of it? Were a messenger sent you from some great man, how you would arrange all your affairs so as not to miss it! But to the sanctuary, where messages from God are delivered, you come rarely, or at the most only once on the Lord's-day. 3. If you had reason to believe that you were heir to an earthly estate, how

careful you would be to put yourself in possession of all the evidence of your right to it! But how much trouble have you taken to make sure that the "inheritance" of which the Gospel speaks to us shall ever be yours? Alas! it is too clear that you think happiness is to be found in earthly things, and not in the heavenly things the Gospel offers you.

V. STRUGGLING AGAINST CONSCIENCE. Some of you have been made sometimes to tremble as Felix did; but like him you have pushed off the appeal, and put off your decision to another time, and gone away to some company or recreation, that so you might stifle the conviction, and drive it out of your thoughts. So you have struggled against conscience awakened and alarmed by sickness, bereavement, &c.

VI. SAYING "PEACE, PEACE," WHEN PEACE HAS NOT BEEN MADE. There are still in the world many Laodiceans (Rev. iii. 17). 1. Some of you have attained to a sort of outside reformation, and you think on that account that you are well enough, and on good terms with God. But there must be more than reformation; there must be regeneration, a new heart! (H. E. I. 4069-4081). 2. Some of you pray, and you think something of that. But mere mechanical prayer is worthless (Matt. vi. 7). 3. Some of you think you have faith enough, because you have "historical faith." Alas! many of you have as much believing as keeps you from faith in Christ! [Like a man who believes that a certain life assurance company is a sound one, but does not insure his life with it, and yet feels that he has done all he ought to have done for the welfare of his family after his death! But in our secular life such folly is impossible.] 4. Some of you are satisfied because at times your heart has been tender, and then you formed good resolutions. But this is one of the rottenest of the props on which you could rest. Such tenderness of heart is transient, and mere resolutions, mere intentions, never profited any man.

VII. BEING SATISFIED WITH THE

APPROVAL OF MEN. It is not the commendation of men, but the commendation of God that you should seek mainly after; and yet if you think that good men esteem you, you suppose you are good enough; like the foolish virgins who were so secure because the wise took them and retained them in their

company. This is the ruin of many, especially when they look about them, and observe in others some sin from which they abstain (Luke xviii. 11). Self-approval added to the approval of their fellow-men satisfies them, though they lack "the one thing needful."

VIII. RESTING IN THE MEANS OF GRACE. The things through which all men should be saved ruin many. Where the Gospel is in any measure powerfully preached, there are many more secure and fearless than if they had it not; having the Gospel, they feel as if they were in no danger, and could believe it when they pleased. Against this danger our Lord has expressly warned us (Luke xiii. 26). If you do this, ere long against you the door will be shut (Luke xiii. 25). Thank God for the means of grace, but do not rest in them (H. E. I. 34263437). James Durham: Christ Crucified, pp. 50-55.

(a) Many say they believe there is a Saviour, and that He is God and man, and that such as believe on Him shall be saved, and on this they It is such as these who think they have believed ever since they had any knowledge,

rest.

because the Word was always, or very long since, received in the place where they lived for the Word of God, and they believe it to be so, and know no difference between believing the Word and believing on Christ holden forth in it; though, alas! many of you believe not this much, for if you were among the Jews ye might soon be brought to question the truth of the Gospel. But though ye had the real faith of the truth of the Word, take not that for saving faith, for as there is a real sorrow that is not the saving grace of repentance unto life, so there is a sort of real faith that hath a real object and a real being in the judgment, which yet is not a real closing with Christ, and so Christ, and so not saving faith; as suppose a man pursued by his enemy should see a strong castle door standing open, or one in hazard at sea should see dry land, yet if he should stand still while the enemy pursues him, or abide still in the sinking vessel, the sight of the castle door open, or of the dry land, would not save him. So it is not believing that there is a Saviour come into the world to save sinners, that will save, except there be a resting on Him as He is holden forth in the Word of the Gospel. Historical faith is only (as it were) a looking on the Saviour; but saving faith cleaves to Him and rests on Him. Historical faith looks on Christ, but acts not on Him, closes not with Him; and therefore such as have this only, and no more, sink and perish without getting good of Him.-Durham.

See H. E. I. 1935-1942, 1957-1968.

(B) The operative cause against believing the Gospel is not oppression, nor stealing, but entanglement with and addictedness to the things of this present world; folks allowing themselves too much satisfaction in their riches and pelf, counting themselves as if all were well if they have it, and grieved if they want it; as if there were nothing but that to make happy, being wholly taken up about it, and leaving no room for the concerns of their souls, for prayer and seeking of God.-Durham.

Is this really the language with which you are obliged to return from your attacks on the kingdom of darkness? I would fain hope that this is not the case with you all, nor altogether the case with any of you. But to whatever extent you may thus justly complain, I express my sympathy with you. Such disappointment is unquestionably a source of grief, for, 1. Here is labour lost, and in a task on which our heart was set. 2. Your labour is without one of the most