wine for the guests; also, He appears on va rious occasions to have become a partaker at their tables with pharisees, and with publicans and sinners; but He never intended to oblige others by such conduct. Men might believe in, and have respect unto, Jesus, and still decline being present at feasts, and keeping company with sinful characters, provided they would beware of pride and uncharitableness. In these particulars, our Divine Master only gave an example, that none should be needlessly offended, and that each should please his neighbour, so far as he could, without incurring the danger of temptation. Here, then, again, in the "Son "of man," was wisdom, of a kind to be seen and admired by every considerate person. Standing firm in the way proper for Himself, or, more properly, for the full discharge of His office, He allowed others to judge for them→ selves on points, wherein men, acting very differently, may nevertheless be alike blameless.

Moreover, we may discern wisdom in the characters before us, in that they refused not, when there seemed occasion, to interrupt, each, his accustomed habits. The Baptist exchanged his sojourning in the wilderness for the royal court of Herod, because that monarch had need of his reproof; and of Jesus Christ we are told, that He fasted forty days and forty nights in the

wilderness, and separated Himself, even from His intimate followers, at various times, for the purpose of silent meditation and prayer. Thus, each might occasionally be found in situations, to which the other had been more used,―Jesus withdrawing into desert places, and John frequenting the dwellings of men. Thus, not only did they permit every one in a great measure to choose for himself, how, and in what line, he would serve God, but further authorized a man to change his line, or to adopt another course and manner, so often as it should clearly seem expedient for him. Nay, John spake to his hearers of Jesus, as of one by whom he was to be superseded, and Jesus foretold a time of such a change from their present habits, to the little flock whom He had called out of the world, as should bring them nearer to a resemblance of John: when asked, "Why do Thy disciples fast not?" He replied, "The days come, when the Bridegroom (mean

ing Himself) shall be taken from them, and "then shall they fast in those days." (Mark ii. 18, 20.) Considering these points, every honest and believing heart will readily justify the Divine wisdom, shewn forth in these remarkable persons. If any be like-minded with the ancient Jews, they may find pretences for con

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tradicting and blaspheming it; but no one of a godly disposition can fail to understand, and feel thankful for the assurance thereby conveyed, that it is very possible to please God both in the midst of, and apart from the world; and that His kingdom does not depend either on mere fasting, or on eating and drinking.

Yet, not only by reasoning favourably on the subject, in some such way as the above, but, also, by their answerable conduct, is wisdom justified of all her children. It remains, therefore, still to describe the course, which, in order to this, we should pursue.

And here, as Christians, we need simply look unto Christ, who took into His own character all of John's, which can ever be incumbent on us. Notwithstanding the reproaches of His unbelieving countrymen, an example no less of self-denial than of freedom, may be derived sufficiently from Him alone. Though He came

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eating and drinking," He came besides fasting and praying, insomuch, that He hath left us by Himself a complete pattern how it will behove us to walk, and to please God, justifying His wisdom before men. Omitting, therefore, any more reference to the Baptist, and reverting henceforth only to Jesus," the Son of man,"

I will endeavour to state the mode of conduct, by which we may best approve ourselves chil dren indeed of His heavenly wisdom.

Now, it is undeniable, that much has been left by the gospel to each man's own prudence and discretion. We are not subject by it to particular rules about our use of lawful things: there is no scripture which exactly prescribes to us when, and in what measure, we may enjoy them, and when we must altogether forbear. So various, in fact, are our tempers and circumstances, that one may safely take up what another cannot safely touch, or look at: wherefore, since no two persons are equally liable to the same dangers and temptations, God hath treated us in these last times, not like children under a schoolmaster, but like men, who may be trusted in a great measure to order themselves. Accordingly, by being circumspect, and continually temperate in all things, we shall best justify the wisdom of His treatment, and shew ourselves fit to use the permissions which He hath granted us. Our Lord and Master (it may be remarked) hath nowhere given precise commandments on the subject of meats and drinks; nevertheless, we have reason to believe, that if any overcharge their hearts with surfeiting and drunkenness, or only in such a degree as to disqualify them

for watchfulness and prayer, they are not worthy to be reputed His disciples. He hath nowhere positively forbidden us to partake in worldly business, and diversions; nay, hath signified to us, that we may not improperly have to do with them; yet are we no true followers of Christ, if the most allowable of such occupations engross our affections, or prevent us from setting them on things above. Use not, then, the liberty unto which you have been called, "for an occasion to the flesh,"-for an excuse to be serving divers lusts and pleasures, and fulfilling the desires of the flesh and of the mind: nor live as caring only for the goods, which ere long must perish, or be given up, because you have been left at liberty still to retain them. On the contrary, study to exercise a constant and an universal moderation. Suspect danger in various pursuits and acquisitions, which have not been absolutely forbidden, or declared unlawful; and remember to abstain, at times, especially from the things to which by nature you are most strongly inclined, both because they will be apt otherwise to engender sin, and because it is necessary that you should be prepared to resign them without reluctance.

In such a method, my brethren, by all soberness of conversation, and by a discreet ex