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I. OBSERVE GOD'S GRACIOUS DEALING WITH MAN. He useth all kind of means, sendeth men of several natures, austere John, and meek Christ. He turns Himself into all shapes to gain wretched man unto Him.

II. OBSERVE THE ORDER GOD USETH; FIRST JOHN, THEN CHRIST. John prepares the way, throwing down hills: "O ye generation of vipers" (Matthew 3:7). Oh, say they, this man is too harsh, I think he hath a devil. Then Christ comes with blessed: "Blessed are the poor, blessed are you that weep," &e. (Matthew 5:3, seq.). So He sent the law first, then the gospel; first He threatens, then promises.

III. OBSERVE THAT THE MANNER OF THEIR TEACHING IS DOUBLE, BY DOCTRINE AND LIFE, AND THESE AGREE, wherein observe it is good that life and doctrine should suit; for John's life was austere and retired, his doctrine was also tending to beat down the proud conceits of man. Christ came to all, conversed with all meekly and lovingly; and the reason of God's making use of men of severe dispositions is because of the different natures of men, whereof some can better relish one nature than another. Some love the hot and fiery nature, others delight in the meek spirit; and though there be diversity of gifts, yet they come from the same Spirit. Even as the diverse smells of flowers comes from the same influence, and the diverse sounds in the organs comes from the same breath, so doth the Spirit diffuse itself diversely, as it meets with diverse natures. Yet all tendeth to the perfecting of one work. And the papists shall never be able to prove their foolish austere vows of a solitary life, &c., to be preferred before communication and society, unless they will prove John better than Christ. And again, this should teach us to moderate our censures of the diverse natures and carriage of men, as knowing that God in wisdom hath appointed it for excellent use, and that all agree in the building up of the spiritual temple of the Church.

IV. OBSERVE THAT WHERE GRACE DOTH NOT OVERPOWER NATURE, NO MEANS WILL PREVAIL OVER THE OBDURATE NATURE OF MAN. Neither John nor Christ could work anything upon these Pharisees.

V. In the next place, observe, from the calumniation of the scribes, THAT REBELLION AND OPPOSITION AGAINST GOODNESS IS NEVER WITHOUT SHOW OF REASON; and men they will never go to hell, but they have reason for it. Austere John "hath a devil"; sociable Christ "is a wine-bibber." And the reason is, the pride of man, that will not be thought so foolish as to speak, or do anything without reason, and therefore when it is wanting they will feign one.

VI. For use therefore of this doctrine, LET US ACCOUNT IT NO STRANGE MATTER IF WE BE TRADUCED, DISGRACED, AND SCANDALISED, for it was Christ's and John's lot. Great slanders must be maintained from great men, such as them that sit in Moses's chair, the Pharisees and Scribes.

VII. LET US TAKE HEED WE TAKE NOT A THING IN THE WRONG SENSE AND OF VAIN PREJUDICE. Men are witty to lay stumbling-blocks in their own way to heaven. This preacher is too strict, that too mild; this too plain, that too poor. "But wisdom is justified of all her children" (ver. 35).

I. From the connection of these words with the former, by this word "but," we may observe, THAT IT IS THE LOT OF GOD'S TRUTH TO HAVE DIVERSE ENTERTAINMENTS IN THIS WORLD. Some will be children of wisdom, and justify it; others, as the Pharisees, will scandalise it. This is wisdom; and called so here by way of emphasis, showing it is the only excellent wisdom, which will further appear in these respects.

1. It doth arise from a higher beginning than all other wisdom whatever; for it comes from God's goodness and mercy.

2. The matter. It is a deep mystery. Christ, God-man; His nature, offices, and benefits.

3. It is more powerful than all other wisdom; for it transforms us. It makes us wise, and changes us from wicked, and makes us good.

4. It is better than the law, which was a killing letter. This gives life.

5. Furthermore, this wisdom is everlasting, and it is ancientest: intended before the world was. It is also inviolable. God will change the course of nature for His Church's sake; and sooner will He break covenant with the day and night than this covenant, which shall be for ever (Psalm 19:9).

6. The end of it is "to bring us home to God" (1 John 1:3).

1. From the doctrine we may observe, therefore, that those that follow the best rule, which is God's Word, and intend the best end, which is their own salvation, these are the most wise.

2. And, in the second place, let this persuade us to attend upon wisdom, be we who we will be, a publican, an extortioner, a persecuting Saul.

3. In the next place, observe the children of wisdom do justify it; that is, they receive it, approve it, defend it, maintain it.

(R. Sibbes, D. D.)

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KJV: And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like?

WEB: "To what then will I liken the people of this generation? What are they like?