excite the attention of the vulgar. Some persons of consequence who knew not the cause of the riotous assemblies of the people around Jesus, on enquiry were answered, it is Jesus of Nazareth—it is a prophet of Galilee. Mark assures us, that in this transaction, decisive in behalf of the Son of God, Jesus once more gave to the people the pillage of the merchandise exposed to sale in the court before the porch of the temple. This is very credible: it was indeed more necessary at present than at the former period.

Profitting by the tumult, Jesus cured a great many blind and lame people. Whilst these wonders were performing on one side, they exclaimed Hosannah on the other. Some besought the author of these exclamations and tumult to stop them; but the messiah had no longer measures to observe, he perceived it was necessary to engage the popular enthusiasm, and that it would be silly to appease it. Besides, the uncertainty of success had thrown him into distress, which hindered him from seeing or understanding any thing. A child, frightened, or too much pressed in the crowd, began to cry while Jesus was speaking, "Father, save me from this hour." They took the child's voice for a voice from heaven. John, moreover, informs us, that the disciples had palmed on the people the famous miracle of Lazarus' resurrection, which, attested by eye-witnesses, must have made a great impression on the astonished vulgar. They did not entertain a doubt that the voice from heaven which they had heard, was that of an angel who bore testimony to Jesus; and the latter, profitting dexterously of the occasion, said to them, "This voice came not because of me, but for your sakes." He afterwards harangued the people, and announced himself as "the Christ;" but he spoiled his sermon by timid expressions, and not knowing how to draw from the circumstance all the advantage it seemed to promise, he left the city and retired to Bethany, where he passed the night with his disciples.

In general our hero was subject to low spirits :-we con

stantly find in him a mixture of audacity and pusillanimity. Accustomed to operate in the country, and among rude and ignorant people, he did not know how to conduct himself in a city, or to succeed among vigilant and intelligent enemies. Thus he lost the fruit of his memorable journey, which had been so long before projected. We do not indeed find that after this he returned to Jerusalem, except to be tried. Melancholy and fear had deprived him of all presence of mind, and his disciples were under the necessity of reminding him that it was time to take the passover. They asked him where he wished them to go and prepare the entertainment : He bade them take the first house they met with, which they did. A chamber was provided for them where they assembled with their master, who, ever occupied with his sorrowful thoughts, gave them to understand that this passover would likely be the last which he should celebrate. His language was mournful; he bathed their feet in order to teach them that humility was essentially necessary when they were weakest. Having afterwards set down to table, he told them that he was afraid of being betrayed by one of themselves. His suspicions fell on Judas, whose frequent visits to the houses of the priests might be known to his master. As Judas was treasurer to the party, and charged with paying for the entertainment, Jesus wished it to be understood that they were then regaled at the expense of his life and his blood. "Take," said he to them in a figurative style, “for this is my body." Thereafter he gave them the cup, saying that it was "his blood which was to be shed for them." Judas readily comprehending the meaning of this enigma, arose from table, and immediately withdrew: but the other apostles did not understand it.It is, however, on this emblem that some doctors have since built the famous dogma of transubstantiation; they enjoin rational beings to believe, that at the word of a priest bread is changed into the real body, and wine into the real blood of Jesus! They have taken the figurative words of our

missionary literally, and have employed them in forming a mystery, or rather the most curious juggle that ever has been devised by priests in order to deceive mankind.

After supper our guests retired with their master to the mount of Olives, where they thought themselves in safety; but our hero did not entertain the same opinion. Scarcely had the Man-God entered the garden of Olives when a mortal terror seized him; he wept like a child and anticipated the pangs of death. His apostles, more tranquil, yielded to sleep, and Jesus, who was afraid of being surprised, mildly reproached them. "Could you not," said he, "watch with me one hour?" Judas, whom we have seen depart suddenly and who had not rejoined the party, gave extreme uneasiness to Jesus and every moment redoubled his terror. It is affirmed that an angel came to strengthen him in his situation: Yet he was afterwards seized with a bloody sweat, which can only denote a very great weakness.

The agitated conditiou of the Saviour appears very surprising to persons in whose minds faith has not removed every difficulty the gospel presents. They are much astonished to find such weakness in a God who knew from all eternity that he was destined to die for the redemption of the human race. They aver, that God his father, without exposing his son to such cruel torments, might by one word have pardoned guilty men, and conformed them to his views. They think that the conduct of God would have been more generous in appeasing his wrath at less expense on account of an apple eat four thousand years ago. But the ways of God are not as those of men. The Deity ought never to act in a natural way, or be easily understood. It is the essence of religion that men should not comprehend any part of the divine conduct. This furnishes to their spiritual guides the pleasure of explaining it to them for their money.

On the near approach of death the Man-God showed a weakness which many ordinary men would blush to display in a similar situation. The traitor Judas, at the head of a com

pany of archers or soldiers, proceeded towards Jesus whose retreats he knew. A kiss was the signal by which the guards were to recognise the person whom they had orders to seize. Already Jesus beheld the lanthorns advancing which lighted the march of these sbirri; and perceiving the impossibility of escaping, he made a virtue of necessity. Like a coward become desperate, he resolutely presented himself to the party : "whom seek ye ?" said he, with a firm tone :-"Jesus," answered they." I am he." Here Judas confirmed with a kiss this heroical confession. The apostles, awakened by the noise, came to the succour of their master. Peter, the most zealous among them, cut off with a stroke of his sabre the ear of Malchus, servant of the High Priest. Jesus, convinced of the folly of resistance, commanded him to put up his sword, set in order the ear of Malchus, (who escaped at the expense of being frightened,) and then surrendered himself.

It is said that the party who came to apprehend Jesus, were forced at first to give way. The fact is very probable: it was dark, and the archers perceiving the apostles but very indistinctly, might believe that their enemies were more numerous than they were; but plucking up courage they fulfilled their commission. Whilst they bound the Son of God with cords, he besought the chief of the detachment not to molest his apostles, and as they wanted him only, he easily obtained his request. John believes that Jesus made this entreaty in order to fulfil a prophecy ; but it appears our hero thought it was neither useful nor just to involve men in his ruin, whose assistance might still be necessary, or who, being at large, would have a better opportunity to act in his fa

vor.

CHAPTER XV.

TRIAL AND CONDEMNATION OF JESUS,HIS PUNISHMENT AND DEATH.

WHEN the enemies of Jesus saw him in their hands, they were not less embarrassed than before. From the time the Romans had subdued the Jewish nation, they had no longer the power of the sword. To punish those who had sinned against religion, it was sufficient at any former period, that the high priest pronounced sentence on the culprit. The Romans, more tolerant, rarely punished with death; and, besides, to take away life, they required decisive proofs against the accused. Annanias, father-in-law of the high priest Caiphas, was known among the Jews for a very subtle man. It was to Annanias' house, therefore, that they first conducted Jesus. We are ignorant of what passed in this first scene of the bloody tragedy. It is to be presumed, that the prisoner underwent an examination which proved no way favorable to him.

From the house of Annanias they conducted Jesus to that of Caiphas. He was the man most interested by his office in the ruin of every innovator in matters of religion; yet we do not find this pontiff speaking with anger: he conducted himself according to law, and as a man who understood his profession. "Who," said he to Jesus, "are your disciples, their number and names ?" Jesus made no answer. " But at least," continued Caiphas, "explain to me your doctrine. What end does it propose? You must have a system. Tell us then what it is." At last the messiah condescended to say, "I spoke openly to the world; it is not I, but those who have heard me, that ought to be interrogated." Here one of the officers of the high priest gave Jesus a blow on the