his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire."

This extraordinary man was cut off by a violent death, but not in the midst of his usefulness, as is often erroneously said by us; for no good man is ever so cut off; his work was certainly done, though we be surprised and justly grieved at his unexpected call. Before John died, however, nay, long before he was cast into prison, he knew that he had not labored in vain. One day the Jews informed him, notwith amiable intentions; “Rabbi, he that was with thee beyond Jordan, to whom thou barest witness, behold the same baptizeth, and all men come to him." This to the harbinger was glad tidings indeed, as appears by his reply, though they could not see its meaning. "He must increase," said John, "but I decrease;" and so his ministry at last merged in that of his Lord and Master.

In describing the ministry of the Messiah and his harbinger, though both were to be employed in the conversion of men, it is worthy of notice, that neither Malachi nor the other Prophets describe them in the same terms. The merciful severity, and the grace of their respective ministries, were, in one sense, addressed to all. But that of John had to do with the common people-the mass-the publicans and harlots-the dregs of the nation. And here was the sink-" the rock and the hole of the pit," from whence the church, the temple of Jehovah, was to be raised. But then, these were led astray, and beguiled by another class; the sons of Levi-the Scribes-the Pharisees, the Sadducees of the day. These were in reserve for Jesus; and over them he sat down in judgment, as a refiner and purifier of silver does over his furnace. The day of vengeance was in his heart, and the year of his redeemed was come. To these parties he drew near,

and was a swift witness against them, after John, like another woodman in the forest, had laid his axe to the root of every tree. The day was come, when the proud, and all that did wickedly, were like stubble: and the day had come, too, when bitter animosities and cursed selfishness were to give way before the mighty agency of God's own word. Yes, the day when, though the springs of social and domestic life were poisoned, the tender ties of blood and affinity violated, all should yield to the irresisti ble energy, the "fire and the hammer" of divine truth. "The Law and the Prophets," said Jesus, 66 were until John; from that time the kingdom of God is preached, and every one presseth into it." Oh, my reader, how could it be otherwise, under preaching where the sense of danger was so produced, where the sense of obligation was so enforced, and the sense of advantage so held up to all?

Full well, indeed, did the Saviour know the degenerate state of that nation at this melancholy period. So, when he sent out the twelve, he represents them as sent out to the human eye, defenceless, and more likely to be devoured by their countrymen, than instrumental in their conversion. "Behold," said he, "I send you forth, as sheep in the midst of wolves." Yet did this not prevent him from addressing himself, through them, in the first instance, and in the most solemn manner, to the heads of families. The language is too remarkable not to be quoted. "And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. And when ye come into an house salute it: and if the house be worthy, let your peace rest upon it: but if it be not worthy, let your peace return to you." When He sent out seventy others, after the apostles, the same method is pursued. "Into whatsoever house ye enter, first say, Peace be to this house and if a son of

peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give; for the laborer is worthy of his hire. Go not from house to house."

Read the whole passage in both cases, and then say what could be the design of these minute directions, so pointedly delivered. Was not all this just saying, in effect, "In this nation apostacy hath intervened, but an interest in it, for God, I will raise up notwithstanding? Yes, my object is to raise up, within every city or town where you go in some one family, at least, an interest for myself. A welcome, and nothing more, I ask. There, shake yourself free of every encumbrance,—exercise self-denial,—change not your abode on account of any personal inconvenience whatever,-interest, if possible, at least the whole of that one family in my approach, and show to all that you have one, and but this one, object at heart and as you are going into every city and place, to which I myself will follow, secure for me an entrance at least into some one solitary family, and even in a city, at first, I ask no more Thither I myself will come, and finding your peace resting upon it; that peace assuredly shall not decline."

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These, no doubt, were only preparatory measures; but the line of operation is in perfect harmony with all that has been advanced; and as preparatory, they show how he proposed to pierce into the corruption of a nation, and take out of it, a people for his name.

Here, however, let us pause a moment, and observe what a gloomy, what an appalling prospect presented itself to our Redeemer, in such a land, and at such a time! Obstacles of the most formidable character he had full in view. The domestic constitution itself, as well as the Mosaic economy, both of divine appointment; the latter

temporary, but the former of more ancient obligation, and never to be dissolved; as then corrupted and abused, he saw standing in his way. Yet did the Messiah propose to raise up in the very heart of Judaism, and in the bosom of the Jewish family too, an interest for himself, an interest for God. The whole family, both old and young, Parents and Children, were invited and entreated to submit, but one individual only in that family might accept the boon! This the Redeemer foresaw, and for such an event he made provision. It was a strong case,-it might surprise the disciples,-it might shake the resolution of the convert himself,-but, when the genius and design of the domestic constitution are regarded, no language could more powerfully have explained to us the paramount importance of his cause and claims, than that which the Saviour employed. "Think not," said he, "that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law: and a man's foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me." As though the Redeemer had said,—“ If it must come to this, whether I or the dearest earthly connections are to be followed and obeyed, then, in all cases, there is no alternative; and be not discouraged, even for this most trying sacrifice, I can, and I will, make ample amends."-" Every one who hath left houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, shall receive an hundred fold, and shall inherit everlasting life." Language could not convey more strongly, the peculiar distinction between the Jewish dispensation, and the kingdom now setting up by the God of heaven. Under the former, for wise and

important reasons, the family constitution could not be invaded, much less broken up with impunity but now that the Messiah himself hath come, the seed to whom the promises were made, if it must be so, then it seems it might be, and with great personal advantage: an hundred fold, even in this life, of abounding consolation, when such great sacrifices were made, and great trials endured, and in the world to come, life everlasting.

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This virulence of persecution, however, might, and actually did, spend its force; yet the same thing might happen: a single branch, a Father or Mother only, in a single family, might be converted to Christianity, and if persecution was not carried to extremity, the path of duty should be pointed out,-and, in the progress of divine revelation, so it is. Under the Jewish economy, the Man, with all his Family, must conform, or the Man, with all his Family, be expelled, nay, in case of resistance or non-compliance, his very substance must be forfeited, as well as himself separated from the congregation. Ezra x. 3 and 8. But now, as in Christ Jesus, neither circumcision availed any thing, nor uncircumcision, but a new creature," or the keeping of the commandments of God; so the Husband might be received into the household of faith, though his Wife should not, would not follow, or the reverse. In such case, however, the strong natural tie of God's own institution, far from being violated, might, through the kind and gracious and plastic power of Christianity, be turned to great account. "If any brother hath a Wife that believeth not, and she be pleased to dwell with him, let him not put her away: and the Woman which hath an Husband that believeth not, and if he be pleased to dwell with her, let her not leave him. For the unbelieving Husband is sanctified by or in the Wife, and the unbelieving Wife is sanctified by or in the Husband: else were your Children unclean; but now