in our Lord Jesus Christ, then called "the coming one," on which this Messiah's kingdom must be built. If John did prepare a people for him, that people must have had the distinguishing character of his subjects. And of this we have even stronger proof: for, of those who were then in Christian fellowship, and some in the apostolical office, and were so described by the Apostle; that is to say, of these sons of God by faith in Christ Jesus, there were many who had been, before the death of Christ, baptized by John's baptism, and had put on Christ in none other. If all, therefore, had so put on Christ in baptism, saving faith must have been an element in that repentance which they professed to John.

The national aspect of John's commission seems not altogether without foundation. He appears to have been sent to none other than the Jewish people, and all who belonged to that nation came within its scope. By him a last effort was made to induce in that erring people such an improvement of religious privilege, as would secure the personal enjoyment of his favour when Christ appeared. With all the flaming energies of his soul, he rushed between them and their approaching catastrophe. In position and deportment he resembled Moses when, beholding the idolatry of his people, he smashed the tables of the law, and, planting the tabernacle without the camp, cried, Who is on the Lord's side? In executing his great commission he forsook a priesthood defiled with all corruption. Therewith his part in ordinary Jewish purifications was relinquished.

The professed reformers of his

time, both Sadducees and Pharisees, were all abandoned, and all his energies were given to this one work, in which he formed no people or community for himself; he was merely the forerunner of him that was to come, who was just at hand. He made ready a people prepared by repentance, and pledged to his reception. If this work was prosecuted on a vital and essential principle, it gave the Jewish nation one more opportunity of securing, by repentance, the final advantage of their own covenants, in receiving and exalting their own Messiah; and, to fill up the measure of their crime, it required nothing further than the appearance and rejection of that Messiah himself. But it is hard to conceive of anything more delusive and fatal than a mere superficial administration of things already known, at such a time, with expressions such as John used, and the character in which he appeared. His strong language, coarse fare, eremitic garb, and stern separation from the society of his own priesthood and people, combined with a superficial doctrine and an indiscriminatory baptism, would have presented the most ludicrous and despicable of all exhibitions that ever appeared in the history of mankind. Instead of being the greatest of all that before him were born of woman, he would have been the least, one might almost say, the worst, that had ever appeared.

THE DOCTRINE AFFIRMED.

Suppositions relating to the mode of former action, are often made the means of leading inquirers away

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from those questions which involve and determine the truth. It is not for us to explain in what way John received the confession of sin and the declaration of his repentance from each candidate for his baptism; all we mean to affirm is, that the confession and repentance required, were of that kind which stands, in the dispensation of mercy, connected with the forgiveness of sin; and, that the pledge of submission to the coming Lord, was one on which an action might be taken in Christian discipline. The baptized person was committed to all the intents and purposes of the kingdom of heaven; and, when recognised by baptism, the disciple was excused from none of its duties, and he was excluded from none of its privileges, until he had proved himself to be insincere. The act which recognised his discipleship, separated him for the Lord from all other associations of men, as far as their proceedings were incompatible with his laws and purposes. This dealing with individuals, and setting them apart for Christ, because of their personal repentance and faith, commenced with John-it formed the peculiarity of his ministration; and, by that way which he thus prepared, the Lord himself advanced, consolidating first and then enlarging, his kingdom upon the earth.

THE DECLARATION OF OUR LORD.

The first proof of this doctrine is supplied by our Lord himself. In Matthew xi. 7-24, and Luke vii. 18-35, the subject of John's ministry is brought before us in his own words. The miracles Christ had performed, and the effects of his ministry, had been

reported to John in prison; and his disciples were sent to ask of Jesus whether he was the one who was coming, or, whether they should look for another? John, it appears, in those trying moments which preceded his martyrdom, notwithstanding the intimations he had received from God, wished to obtain a clear declaration on this point from the Lord himself. The reply is full of dignity, as if to assert his own superiority: "Tell John the things that ye see and hear; and blessed is he who is not offended in me." Such treatment of their teacher must have powerfully impressed the messengers; but, when they were gone, the Lord's declaration of John is made. This includes four points important to our design. First, That the aim of John, and that of our Lord's ministrations, at that time, was the same: to produce repentance in Israel. Secondly, That each had laboured in a different way: the servant and forerunner, with ascetical severity; the Lord himself, with forbearance and infinite tenderness. Thirdly, It is also affirmed that each was treated with similar but individualised rebellion and injustice: the severe forerunner was rejected as one demonised to extravagant severity; the Lord, as one given to licentiousness. And, Fourthly, The repentance which each urged, and which was refused to each, is shown to be that by which the judgment of the last day shall be determined. If, therefore, true repentance is in any case required, it was required in the ministry of John; and, as to the spirit in which it was urged, the Lord saith, What went ye out to see ?-a man clothed in

soft raiment ? Why, he was a man despising all indulgence. But, what went ye out to see?-a reed shaken with the wind? He was more like an ancient oak rooted on some tempest-beaten promontory. A certain inflexibility of character and action is indicated by these two expressive lines; but the Saviour adds, "Of all that have been born of woman, a greater prophet has not arisen than John the Baptist." But, in what can we realise the superiority here implied? It is in this, that he collected all the material for constituting that kingdom of which all the others spake. He was, therefore, equal to, and even greater in office than they, and was therefore called Elijah that was to come. But, it is still added, "He who is least in the kingdom of heaven is greater than he:" but how? It is answered, in the same official dignity, Because he who officiates in a temple, is greater than he who collects the material for building it. But, the materials which lawfully compose a Christian church are, persons who are sons of God by faith in Christ Jesus; this, therefore, or an equivalent to this, must have been the object John sought, and the condition of his baptism.

INTIMATIONS GIVEN AT JOHN'S BIRTH.

But, Secondly, This conclusion is sustained by inspired intimations given at the birth of John. When that event transpired, it is said that Zacharias was filled with the Holy Spirit, and prophesied.* In this prophecy, the coming, the character, and work of

Luke i. 67-80.