mutilated remains of their most beloved teacher and friend? They "took up the body, and buried it." But this trialSecondly: Was not only painful to their affections as social beings, but to their faith as religious beings. What questions concerning God and His government would this murder of John be likely to start in the mind of his bereaved disciples! Questions tending to shake the very foundations of their religious faith. Even John's imprisonment seems to have shaken his own faith! Though on the banks of the Jordan he had borne such a noble testimony to Christ when he said, "Behold the Lamb of God," &c., yet his incarceration led him to doubt as to whether He was the true Messiah or not. "When John heard in the prison the works of Christ, he sent two of his disciples and said unto him, Art thou he that should come, or do we look for another?" If John by his mere imprisonment was thus tried, it is natural to suppose that much more must have been the trial of the faith of his disciples at his cruel martyrdom. I can imagine them looking at the mutilated body of their beloved teacher, and asking themselves in utmost agony of heart, Can it be that there is a God who judgeth in the earth? If so, why does He allow the perpetration of such enormities? Is He ignorant of what is going on amongst mortals? Has He withdrawn all providence from this planet? If not, Why does He permit such terribly iniquitous and bloody scenes to be enacted? Has He no controlling power over the purposes and doings of men? If so, Why does He not thwart the designs of the wicked and frustrate their infernal plans? Has He any interest in the progress of right and truth on this earth? Is it His desire that the true and the righteous shall triumph over the false and the wrong ? If so, Why does He allow the vilest to sit on thrones, and thus oppress and murder the good? Such questions would be natural, and such questions would tend to shake the foundations of that old religion which was the loved home and the glorious temple of their hearts.

The other point which strikes us about their trial is—

II. THAT ALTHOUGH IT WAS VERY PAINFUL IT WAS MORALLY USEFUL. After they had buried the body of John, laid him in some quiet grave, they "went and told Jesus." With hearts full of sorrow and anxiety they wisely and rightly went to "The Consolation of Israel." "They told Jesus." What? Not merely, we think, the painful incidents connected with John's martyrdom, but unbosomed to Him their own sad feelings. They told Him, we presume, what they thought and what they felt. This is a sight I should like to have witnessed, I should like to have seen those poor disconsolate men standing around this blessed Comforter and unfolding their tale of woe. I should like also to have seen His sympathizing looks as He listened and to have heard the soothing and balmy words that fell from His lips. Perhaps He wept with them. We may be certain that He pointed them to comforting truths, and to the ever-pitying Father of souls. We may suppose that He assured them of three things: (1) That that mutilated body was not John-that their Master was living in higher realms. (2) That even that mutilated body should not be lost-that He would raise it up at "the last day:" and (3) If they truly followed the teaching they had received they would meet their Master again.

Inasmuch as this trial led them to Christ it was morally useful. Whatever trials lead poor humanity to Him are blessings in disguise. He is the centre and the Eden of the soul. If the destruction of property, the loss of health, the death of friends, lead us to Him, all will be well. Would that little child, whose heart is full of gloomy sorrow on account of having done something contrary to its mother's wish, obtain relief, let it go and tell its mother, unbosom its little heart and confess its offence; and in the responsive love of the mother's genial look a calm sunshine will overspread its being. This is the Divine principle of relief under trial. Weeping soul go and tell Jesus.

Germs of Thought.

SUBJECT:-Melchisedec, a Type of Greatness.

"Now consider how great this man was.”—Heb. vii. 4.

Analysis of Homily the Three Hundred and Twenty-seventh.

GREATNESS has ever been reverenced, and ever will be. But we should be careful that it is real and true greatness, not fictitious and false. The sphere of true greatness is goodness;-where lofty intellect is linked with holy feeling, resolute will with self-devoted act.

If there be any men to whom we instinctively turn as the representatives of this, they are such as the patriarch Abraham, Moses "the man of God," the royal David, and Paul the Apostle to the Gentiles. But, great as these men were, they all bear witness to Melchisedec, King of Salem, Prince of Peace, Priest of God, as amongst the noblest of—

"The dead of old,

The dead, but sceptred, sovrans; who still rule

Our spirits from their urns."

Abraham paid him homage, (Genesis xiv. 18-20.) Moses described him as "a Priest (minister, perhaps Prince) to God Most High." David saw in him the highest dignity, (Psalm cx. 4.) and Paul says "Now consider," &c.

Notwithstanding the air of mystery about this man, the story in Genesis is simple enough. It appears to be something of the following nature. In the days of Abraham when the deluge of idolatry, sensuality, and warfare, overwhelmed the eastern lands, there was one at least (an Amorite) who still retained the knowledge of the true God. He was king of a people who dwelt in Salem, (Jerusalem, Ps. lxxvi. 2,) a people whom perchance in these unsettled times he had gathered round him by force of character, whom he now ruled in

Righteousness and Peace, for whom and to whom he also "ministered in things pertaining to God."

He was one of God's aristocracy; raised up to be "a burning and shining light" in a dark place. His position was not altogether unlike what would be the case if we were now to find in the centre of Judea some native prince, worshipping the true God and working righteousness.

Whether he was previously acquainted with Abraham (a man of similar spirit) we know not; but hearing of his return from his successful overthrow of the robber-tribes who had been ravaging the surrounding districts, Melchisedec went forth to meet him, with emblems of peace and good-will, expressions of sympathy with the cause of righteousness, and refreshments for the brave 318. "He supplied Abram's army in a hospitable manner, and gave them provisions in abundance; and as they were feasting he began to praise him, and to bless God for subduing his enemies under him. And when Abram gave him the tenth part of his prey, he accepted of the gift." (Joseph. Antiq. B. 1. c. x. § 2.) Whatever may have been the precise nature of this "gift" (about which all sorts of conjectures have been made) it certainly shows the honor in which the Patriarch held the Prince; and "without any controversy the less is blessed by the greater." *

Nearly a thousand years pass away before his name again appears in history. Salem is now the capital of David's kingdom. Traditions of its ancient ruler may have lingered there, and his name become the symbol of excellence and prosperity; as in this country in past days the name of Alfred, and the laws of King Edward." However this may have been, the Psalmist looking forward to the Great Deliverer of man, finds none more fit to represent his peculiar glory, than the ancient Prince of Salem. "Thou art a priest for ever according to the manner of Melchisedec."

See Dr. Alexander's Congregational Lecture; note Q.: and the excellent Commentary on the Hebrews by Ebrard.

Another thousand years and the apostle to the Hebrews takes up and more fully expounds the meaning of this passage. The general design in this chapter is to show the superiority of Christ's priesthood to the Levitical, by its being "according to the order of Melchisedec." This order was peculiar. It was different from the Aaronic in many ways; in this especially, that the offices of King and Priest were centred in one person. Herein he was truly a type of Christ; and in some things peculiarly so.

But it is not enough to say that Melchisedec was a priestking. His names and offices were expressive of the real nature and character of the man. The essence of priesthood is power with God. The essence of kinghood is power with men. And true greatness is seen in the employment of power with God, on behalf of men; and power with men, on behalf of God. Righteousness and peace within were the Divine Root from which grew the princely glory and priestly honorwhich Abraham delighted to honor, and wherein David saw a foreshadowing of his Lord

Now in this greatness every man may participate. Although few rise to eminence in this order, the order of Melchisedec itself is the "royal priesthood" of all good men. "The glory which thou hast given me I have given them""He hath made us kings and priests unto God”—“The kingdom of God's Righteousness and Peace." "The name of the truly great is Israel;" (Gen. xxxii. 28) and just in proportion to his possession of this, has each man been, and ever will be, Christ's representative on the earth.

Observe

I. THAT TRUE GREATNESS IS NOT HEREDITARY BUT PERSONAL. Without ancestor from whom it is derived, without successor to whom it is committed, unlike Levitical priests, unlike hereditary kings. "Kings" (says Selden) "are all individual, there is no species of kings." A long line of illustrious ancestors does not necessarily confer one particle of true greatness. Goodness, if attained at all, must be a per