pected Messiah," or do we look for another?" Perhaps the Baptist, who, though a great and illustrious man, was not divested of the frailties of humanity, had become impatient that Jesus, who had wrought so many miracles for others, had wrought none for him; and had chosen twelve illiterate fishermen to preach the gospel while he was suffered to lie idle and useless in prison. If these were his feelings, the message which he sends is to be considered as an expostulation and complaint, rather than an expression of doubt. He knew that Jesus was the Messiah, but he was filled with wonder that Messiah did not rescue his forerunner. Perhaps, however, it is more probable that this message was sent more for the satisfaction of his disciples than of himself. These disciples, on several occasions, shewed a jealousy of the followers of Jesus, and appeared hurt that the glory of their master was obscured by the superior splendour of the Redeemer. Perhaps they may have expressed these sentiments on the present occasion, and from an undue attachment to John, entertained doubts whether Jesus was indeed the Messiah. If so, it was from an anxious and pious solicitude to remove these scruples from their minds, that John sent them to converse with Jesus himself.

Upon their asking the questions, Jesus wrought a variety of miracles in their presence, and bade them return and tell John what things they had seen; particularly that "the blind saw, the lame walked, the deaf heard, the dead were raised, and the poor had the gospel preached to them." These were foretold by the prophets as the marks of the Messiah, and the view of them was a far more convincing answer to their question than any express declaration could have been. The Saviour adds, "Blessed is he who

soever shall not be offended in me," shall not be ashamed of my doctrine, nor discouraged by any temporal evils from embracing it.'

Lest the people who heard John's message should be offended at him, because of it, Jesus, so soon as the messengers had departed, spoke to the multitude concerning him. "What went ye out into the wilderness to see?" When John preached in the desert many of you crowded to hear him, and were baptized by him. Why did you go to him? What did you expect to behold? Did you think to see "a reed shaken by the wind?" a man of an unstable disposition, of wavering doctrine, and a cowardly behaviour? Such was not John, whose constancy remained unshaken, whose testimony was uniform, whose courage was invincible. Did ye go out to see “a man in soft raiment? Behold they which wear soft raiment are in king's houses." The life of the Baptist was austere and mortified; he resembled not those who throng the courts of earthly princes. Did ye then go out to see "a prophet?" This was your intention, and ye saw indeed "more than a prophet:" one greater than all those prophets who have preceded him. Several considerations show this superiority. He was the harbinger of Messiah; was prophesied of in this character, and had long been expected by the people of God, under the name of Elias, as he was called by Malachi, because he was to possess the spirit and power of Elias. "This is he of whom it is written," "Behold, I send my messenger before thy face, which shall · prepare thy way before thee." If ye will receive it, this

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is that Elias which was to come." It was also John the Baptist who first declared openly the advent of Messiah; "all the prophets and the law prophesied till John" spoke of the blessings of the Redeemer's kingdom as

things future, while he pointed them out as present. From his time the gospel began to be declared, and through his preaching many were excited to seek salvation with the utmost vehemence and earnestness; even the greatest sinners were induced to press with eager desire after the blessings of the gospel, and to lay hold of them, as it were, by force.

From the days of John the Baptist until now, the kingdom of heaven suffereth violence, and the violent [ß1açα1] take it by force. The forerunner was also distinguished by the wonders attending his birth; by a clearer knowledge of the gospel mysteries than the ancient prophets enjoyed; and by his illustrious testimony to the Messiah. For these, and similar reasons, Jesus declares, "Among them that are born of women, there hath not risen a greater than John the Baptist: Nevertheless," he adds, "he that is least in the kingdom of heaven is greater than he." The meanest person belonging to that kingdom of grace and glory, which I have come to establish, is, in various respects, superior to John; he receives superior supplies of the Spirit, and knows many important truths relative to the gospel of which the forerunner was ignorant.'

Such was the eulogium given to the baptist by the Saviour; by him who could unerringly judge of the true character of men, and whose approbation secures eternal felicity. Let Herod then rage, let the executioner approach, let death advance to John, he is still happy, since he is commended by Jesus.

Jesus, commending John while he was in prison, teaches us that we must not judge of his affection for us, by the external blessings of his providence. Frequently he confers earthly pleasures, riches, enjoyments, on those whom he will at last sentence to

perdition; and suffers those whom he loves to be assailed with distress, to languish in poverty and. confinement. But an assurance of his love can divest affliction of its sting, and convert a prison into a paradise.

Are the privileges of those who live in gospel times so great? Do our ears hear the sound of salvation? Do we even enjoy a degree of light superior to that of John? Let us improve these advantages, or they will prove a curse to us. Let us walk as children of the light, or we shall hereafter wish we had been left in pagan darkness.

The Saviour proceeds to reprove the perverseness of the Jews, and especially of the pharisees. In Judea (as you see in many parts of the Scriptures) it was customary at feasts, to have cheerful music, accompanied with dancing; and at funerals, melancholy airs, to which were joined the lamentations of persons hired for that purpose. The children in that country imitating these things in their diversions, it often happened that while one band performed the musical part, the other, being froward, would not answer them by dancing, or lamenting. This naturally gave occasion to the complaint, which at last became a proverbial mode of speech; "We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented." This proverb our Lord applies to the pharisees, to show that the divine wisdom had in vain employed every means for their conversion. The mourning airs naturally represent the severe austerity of the Baptist's manners, the stern dignity of his character, and the disagreeableness of the doctrine of repentance, which he preached. But instead of being led by these circumstances to reverence him, they as

serted that his severities were the effects of diabolic possession of madness, or religious melancholy. On the other hand, the cheerful airs in the proverb beautifully represent our Lord's benevolent disposition, affable conversation, engaging condescension, and familiar manner of instructing all. But instead "of being attracted by so lovely a character, they load him with reproach, and esteem him a fit companion for the worst of men. But whatever their malice and envy can suggest, those who are truly wise and religious, approve and admire this beautiful variety in the dispensations of providence, and in the mode of announcing divine truths. "Whereunto shall I liken this generation? It is like unto children sitting in the markets and calling unto their fellows, 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 gluttonous man and a wine-bibber; a friend of publicans and sinners. But wisdom is justified of her

children."

My brethren, how many of you are there who imitate this conduct of the Jews; who disregard and neglect the truth of God; who, though professing to believe in Christ, and approve his religion, are not suitably affected by it; who rejoice not in its promises; who are not humbled by its threatenings? Seek not excuses for this neglect of the doctrines and duties of religion, but acknowledge that it proceeds from the perverseness and obstinacy of your heart. We, at this distance of time, perceive plainly that this was the case with the Jews, in their treatment of Christ and his apostles. But we are not aware that the same principle operates in ourselves, while