me, because I lay down my life that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again.” The disciples were slow, and perhaps unwilling, to believe the things "which Moses and the prophets did say should come, that Christ should suffer, and that he should be the first that should rise from the dead." For the Jews had, during a long period of time, been accustomed to interpret the prophecies concerning the Messiah as relating to an external Saviour-one who should redeem them from the dominion of nations who held them in bondage; and when, in consequence of the miracle. which Jesus wrought, in feeding five thousand with five barley loaves and two small fishes, the people were persuaded that he was the promised deliverer"that prophet which should come into the world"they were disposed to "come and take him by force to make him a king;" for they did not perceive that his "kingdom is not of this world." And even those disciples who had been the favoured witnesses of the transfiguration of their Lord, when, on the mount, "his face did shine as the sun, and his raiment was white as the light," were not able to comprehend the mission of glorified saints-Moses and Elias-"talking with Jesus," and speaking "of his decease which he should accomplish at Jerusalem." In common with their fellow-countrymen, the immediate followers of Christ appear to have contemplated a personal reign of glory-a rescue from their subjection to the Roman power:-as said Cleopas, when mournfully detailing

the circumstances of the Lord's death, "We trusted that it had been he which should have redeemed Israel."

When the passover feast drew nigh Jesus went up to Jerusalem with his disciples. As he entered into the city much people "went forth to meet him," and they "cried Hosanna: Blessed is the King of Israel that cometh in the name of the Lord." Jesus now spake of his crucifixion as being nigh at hand, and said, "The hour is come that the Son of man should be glorified." In the prospect of that unutterable weight of anguish which, for the sake of sinful man, he was appointed to endure, his human nature was ready to shrink, and he exclaimed, "Now is my soul troubled; and what shall I say? Father, save me from this hour."-Yet, remembering, that in the infinitely wise counsel of Jehovah, his co-operation with the Father's will involved the redemption of a fallen world, he recalled the petition; saying, "Yet for this cause came I unto this hour; "-adding the prayer, "Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore that stood by, and heard it, said that it thundered: others said an angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes." Then followed the concluding scene in the personal ministry of Christ-the memorable passover supperof which, on the night before he suffered, Jesus partook with his disciples. He showed them the typical nature of that ordinance, and its fulfilment in him

self-the Lamb of God-whose blood-shedding was the seal of the New Testament-or New Covenantby which "remission of sins" is secured to all who savingly believe in him. The spiritual character of the doctrine which he deduced from the bread and the wine which he then gave to his disciples, may be clearly inferred from his declaration, "I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom." Whatever may be the forms by which the participation of the Lord's supper may be conscientiously symbolized by professing Christians, there is, under the gospel dispensation, but one medium through which the soul can truly partake of the bread and wine of the kingdom-can "eat the flesh of the Son of man and drink his blood:" as Christ himself declared, "He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him." It is they, and they alone, who thus experience Christ to dwell in their hearts by faith, who can be nourished at the true communion table, of which the glorified Redeemer spake, "Behold I stand at the door and knock; if any man hear my voice and open the door, I will come in and sup with him, and he with me.

CHAP. LXXVII.-Whilst the disciples sat at the table with their Lord, Judas Iscariot went out, and "communed with the chief priests and captains how he might betray" Jesus "unto them;" "and they covenanted with him for thirty pieces of silver," thus fulfilling that which was shadowed forth in the cir

cumstances of the prophet Zechariah, for whose price, as a type of Christ, was "weighed thirty pieces of silver." This "price of blood" was afterwards the purchase-money of "the potter's field to bury strangers in." Even this apparently incidental application of "the reward of iniquity" had a reference to what had been emblematically "spoken by Jeremy the prophet;" it formed one of the manifold links in that chain of events, which unfolded the predictions, and explained the actions, of inspired servants of Jehovah, who had lived under the dispensation of that law and testimony which was as "a schoolmaster to bring us to Christ." Jesus declared "all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the psalms, concerning me." And, in allusion to Isaiah's wondrous vision of the humiliation and suffering which the Redeemer would endure, our Lord said, "This that is written must yet be accomplished in me, And he was reckoned with the transgressors: for," said he, "the things concerning me have an end." It appears that of this end or purpose, the "holy men of God, who spake as they were moved by the Holy Ghost," had, themselves, but a faint conception; for, in reference to those glorious things that were to come, which the prophets were the instruments to announce, or figuratively to represent, the apostle Peter informs the believers in Christ, that of this "salvation" the prophets "inquired and searched diligently""searching what, or what manner of time, the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow."

When the passover feast was concluded, Jesus "riseth from supper, and laid aside his garments, and took a towel, and girded himself. After that he poureth water into a basin, and began to wash the disciples' feet." And in reference to this act of humility and love, "he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your fect, ye ought also to wash one another's feet; for I have given you an example that ye should do as I have done to you." Jesus gave them to understand which of them should betray him; and testified that the Scripture must "be fulfilled, He that eateth bread with me hath lifted up his heel against me." After this he imparted to them those ever-memorable instructions, recited by the evangelist John, from the 13th to the 16th chapters of his Gospel; in which, in most impressive terms, Jesus showed that his true followers must be influenced by perfect love. "A new commandment," said he, “I give unto you, that ye love one another: as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." He enforced the indispensable duty and blessed results of obeying his commandments; saying, "If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him." He cheered the sorrowing hearts of his disciples by the promise of the Comforter who should abide with them for ever; "even the Spirit of Truth, whom the world cannot receive,