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ner, with a view to instruct them, and for the same benevolent purpose visited and conversed with the most abandoned characters. His perverse hearers then changed their tone, and cried, Behold a man gluttonous, and a wine bibber, a friend of publicans and sinners. In a similar manner do sinners at the present day, attempt to conceal and excuse their opposition to the gospel. If professors of religion and its ministers live as they ought, soberly, righteously, and godly, they are said to be too rigid, superstitious, righteous overmuch. If, on the contrary, they are of a more cheerful, social turn, the world immediately exclaims, These are your professors, your saints; but in what respect do they differ from others? If they are punctual in attending public and private meetings for religious worship, spend much time in prayer, and devote a considerable portion of their property to charitable and religious purposes, it is immediately said, that religion makes men idle and negligent of their families. If, on the other hand, they are industrious, frugal, and attentive to business, they are no less quickly accused of loving the world, as well as their neighbors, who make no pretensions to religion. If a minister reasons with his hearers in a cool, dispassionate manner, and labors to convince their understandings, he is accused of being dry and formal in his preaching, or of not believing what he says. If another preaches in a more lively, animated strain, clearly proclaims the terrors of the Lord, and warns his hearers to fly from the

wrath to come, he is charged with endeavoring to work on men's passions, and to frighten them into religion. If he insists much on the doctrines of Christianity, the necessity of faith, and the impossibility of being justified by our own works, he is accused of undervaluing morality, and representing the practice of good works as needless. If, on the other hand, he clearly exhibits the pure morality of the gospel, inculcates holiness of heart and life, and states the dreadful consequences of neglecting it, he is charged with driving men to despair by unreasonable strictness and severity. Thus in almost innumerable ways men ascribe their neglect of the gospel to the faults of its professors, or to something in the manner, in which it is preached, and thus harden themselves and others in unbelief.

But though they may thus deceive themselves, they cannot deceive God. He knows and has said, that the true reason of their rejecting it is, that they love darkness rather than light, because their deeds are evil. For every one, that doeth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. That this is the case, is evident from men's conduct in other respects. Think not, however, my friends, that, in mentioning these things, we are indulging a spirit of recrimination or complaint. It is not for our own sakes, that we make these remarks,-for it is of very little consequence what men may say of us, but for your sakes. It is necessary to your

conversion, that you should know what are the true causes of your rejecting the gospel; for until you know these, you will never embrace it. It is also necessary for God's glory, that the cause should evidently appear to be the obstinacy of sinners, and not any deficiency in the means employed by him for their conversion. Whether you will believe this or not, it is most certainly the truth, and you will one day be convinced that it is. Meanwhile, God has not left himself without witnesses to clear his character, and the honor of his gospel, from the groundless aspersions of sinners,-witnesses, which justify him before an ungodly world; for our Saviour assures us in the conclusion of this parable, that, however sinners may reject the gospel, and condemn the manner, in which it is preached, still, wisdom is justified of all her children. By wisdom, is here meant, either God himself, or the gospel, with the means which he employs for its promulgation. He is the only wise God, and the gospel is styled his hidden wisdom, or the wisdom of God in a mystery; while by the means, which he employs to render it successful in building up his church, his manifold wisdom, we are told, is displayed. By the children of wisdom, are intended the children of God, or in other words, those who yield to the force of his appointed means and cordially embrace the gospel. By all such, God, and his ways, are justified, and the wisdom of all his proceedings is readily acknowledged. They admire, love, and adore him, for the infinite wis

dom, as well as goodness, which appears in the gospel plan of salvation; and, while they contemplate it, exclaim with the apostle, O the depth of the riches, both of the wisdom and knowledge of God!

Little less do they admire the wisdom and goodness of God, as displayed in the means, which he employs to promote the success of the gospel; and in the fulness, richness, and variety of the scriptures, and in the diversity of gifts bestowed on his ministering servants. And, while they acknowledge, that nothing but his all-conquering grace could have rendered these means efficacious to conquer their own stubborn hearts, and humbly cry, Not unto us, O Lord, not unto us, but to thy name be the glory,-they clearly see and unanimously testify, that the only reason, why sinners do not embrace the gospel, is their hatred of the truth, and their opposition to God. Thus wisdom is justified of all her children; and this is the only encouragement, which ministers have to preach the gospel. They know, that it always has been, and that it always will be, foolishness to them that perish; and that by all such they shall themselves be considered as little better than fools and babblers, for if men have called the master of the house Beelzebub, how much more will they thus call those of his household. But they also know, that there are some, though, alas, too few, who are the children of wisdom; and that to them the preaching of the cross will always be the wisdom

of God, and the power of God unto salvation. Some such, I desire to bless God, there are in this assembly; some, who receive the truth in the love of it; some, who have felt its transforming, lifegiving power; some, who, like all the children of wisdom, justify their heavenly Father and condemn themselves. It is, my christian friends, indeed a delightful employment to preach to you the unsearchable riches of Christ; for you can, in some measure, feel their worth. It is pleasant to expatiate to you on his glories and beauties; for you have eyes to discern, and hearts to feel them. It is pleasant to invite you to the gospel feast; for you have a disposition to comply. When we display the sufferings of your crucified Lord, and the sins which occasioned them, you are ready to mourn with us in godly sorrow and contrition of heart. And when in more cheerful strains we proclaim the happy consequences of his sufferings, and blow the trumpet, whose silver sounds are pardon, peace, and salvation, for dying men, you are equally ready to rejoice. In a word, your hearts are in unison with the gospel harp; when we strike its golden strings, your feelings vibrate to every touch; and you can accompany us, through its whole compass of sound, from the low notes of pious grief and penitential sorrow, up to the high thrilling tones of enraptured gratitude, love, and praise, which almost accord with the harps of the redeemed before the throne. Yes, you have learned that new song, which none can learn, but those who are redeemed

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