SERMON XV.

"But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling to their fellows, and saying-We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, behold, a man gluttonous, and a wine bibber, a friend of publicans and sinners.

MATTHEW Xi. 16, 17, 18, 19.

Ir appears, from the parable history given by Luke, of the facts here recorded by Matthew, that we are not to understand, that all of that generation, were designed to be inclu ded by our Saviour, in the characteristick representation bere given. Luke observes, "That all the people that heard him, and the publicans, justified God, being baptised with the baptism of John; but the pharisees, and lawyers rejected the counsel of God against themselves, being not baptised of him.” By that generation, therefore, the Saviour meant a particular des

*Preached at the inauguration of the Rev. Mr. Strong, Phelpstown, and of the Rev. Mr. Brace, Utica.

cription of men; some, having not only believed the preaching of John, but having, also, justified God, by believing the doctrines taught by Jesus Christ.

The persons to whom he alluded, were those who thought they held the keys of knowledge, and boasting that they had Abraham to their father, supposed themselves very religious : Consequently, they would not receive the instruction, nor follow the example, either of Christ, or his forerunner, John.. These were the men of that generation, whom Christ compares to perverse and obstinate children, who would neither dance, when their fellows piped to them, nor mourn, when they lamented. Wholly satisfied with themselves, and proud of their own attainments, they would not receive advice and instruction, come in what shape, and from what source soever it might.

Having finished the allegory, the Saviour applies it, by clearly showing its object and design. This he does, by stating two facts, which both illustrate and confirm it. "For John came neither eating nor drinking, and they say, he hath a devil. The Son of man came eating and drinking, and they say, behold, a man gluttonous, and a wine bibber, a friend of publicans and sinners." They were pleased, neither with the severe virtue of John, nor with the mildness and affability of Christ. John was fond of solitude; held little intercourse with men, except in his publick ministrations; was abstem ious, and contemplative in his manner of life; and seemed intensely, and almost exclusively absorbed, in the publick duties of the ministry assigned him. Hating his instructions,

his countrymen professed to be disgusted with his character and manners; and they were ready to apply to him, in its worst sense, an ancient proverb, "that every solitary person, is either an angel, or a devil.”

Now, to show that their objection to John was not founde on principle, Christ pursued a course, so far as regarded his manners, and his intercourse with men, of a character, and in almost every respect, opposite to that of John. He was familiar, accessible, and sociable. He conversed with men of every character, condition and rank. He exhibited a perfect pattern of amiableness, condescension, humility, and benevolence. But all this had no other effect, upon the proud, impenitent sinners of that generation, than, to call out the malignity of their hearts against the purity and spirituality of his doctrines, the benignity of his deportment, and the unvarying excellency of his example.

Sinners never have been pleased with any exhibitions God has made of himself, either by direct communication, or by the faithful instructions of his servants.

There was nothing, in John's manner of life, nor in that of Christ, which would have offended the Jews, independent of the doctrines which they both taught. The ostensible ground of objection to them, was their manner of life; but the real ground was hatred to the truths they inculcated. It was the preaching, of John, and of Christ, that was offensive, and in this particular, though differing in their manner of life, they both agreed. They did not adapt their doctrines to the taste and inclination of their auditors, nor modify, nor suppress the

truth, to court, and secure their favour: On the contrary, they ever exhibited those truths, that were most directly adapted to the character and circumstances of their hearers, and best calculated to awaken conviction. They were plain, faithful, and pungent in their preaching, and therefore, they were opposed by the wicked.

Every minister, who imitates these illustrious examples, and especially, that, of our adorable Saviour, must expect similar opposition at the hands of sinners. If, therefore, he means to be faithful; if he desires to secure the approbation of his Lord and Master; he cannot expect so to preach as to please the wicked: And this is the point to which I shall at this time invite your attention.

THE FAITHFUL MINISTER OF JESUS CHRIST CANNOT EXPECT,

SO TO PREACH, AS TO PLEASE THE WICKED.

He cannot expect this, because—

I. THE BLESSED GOD HIMSELF HAS NEVER PLEASED THE

WICKED.

Every exhibition that God has made of himself has been displeasing to the carnal mind. The whole history of his dispensations towards mankind, uniformly confirms this remark, The Jews were never, for any considerable period, satisfied with the positive institutions, nor with the preceptive, and doctrinal instructions which God gave them, through the ministry of the prophets. If, at any time, there seemed to be a rational recognition of God's authority, and right of government, it was only, whilst the pious part of their nation had the ascendency. The impenitent among them, were uniformly

dissatisfied, with the whole administration of their heavenly King. His mercies made them proud, and scornful, and his judgements had no other effect on them, than to harden their hearts, and make them stiffen their neck against God. He, who is at all familiar, with the history of the Jewish nation, as spread upon the sacred record, will readily perceive, that there is abundant evidence, in confirmation of these remarks. Nor are they applicable to the Jews only.-An inspired apostle tells us, that the heathen are without excuse, because the invisible things of God, from the creation of the world, are clearly seen in his works, and that, although they had the opportunity of thus attaining to the knowledge of God, yet they glorified him not as God. They were wise in their own eyes, but fools in fact, changing "the glory of the incorruptible God, into an image, like to corruptible man, and birds, and fourfooted beasts, and creeping things."

It is on the fact, that mankind are capable, by a proper application to the subject, to attain to the knowledge of the "eternal power and Godhead" of the Creator, that the apostle founds the doctrine of vindictive justice, when he declares, that "the wrath of God is revealed from heaven, against all ungodliness, and unrighteousness of men." What the apostle here asserts, in connexion with what he says in his letter to the Corinthians, is evidence, that God has never pleased the wicked.

Neither Jews, nor Greeks were pleased with the preaching of a crucified Saviour. To the former, he was a stumbling block, and to the latter, foolishness. It was pride of heart in

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