-He here speaks as one in a strait; as if struggling between inclination and conviction, his feeling and his work. "And what shall I say? Father, save me from this hour. But for this cause came I unto this hour." There is no real difficulty here. He was human as well as divine; and the Godhead did not absorb the humanity, or change its attributes. The Word was made flesh, and had all the passions and infirmities of our nature, sin only excepted. But suffering in itself can never be agreeable to our nature; for then it would be no longer suffering. If therefore we submit to it, it is not from pleasure, but for some reason or purpose. This reluctance, instead of being inconsistent with submission, serves to enhance it, and is even necessary to it. There is no resignation in giving up what we do not value.

had no inclination to food, there would be no self. denial in fasting. There is no virtue in a stone; and there is no patience in bearing what we do not feel. Patience is injured by feeling too little as well as by feeling too much; by despising the chastening of the Lord, as well as by fainting when we are rebuked of him.

Our Saviour therefore acquiesces in the event. But in his mode of expressing it, he leads us to observe two things concerning his death. First, that it was not casual: "For this cause came I unto this hour." It was written in the volume of the book.-It was a covenant transaction. He assumed a body and enter. ed our world for the very design.-"The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many "-He became incarnate in order to die. Secondly, it was voluntary -"For this cause came I unto this hour." He was not

compelled or deceived into the business; but as it was fore appointed, so he fore-knew and foresaw it; and acted from independence and choice. He loved us and gave himself for us. He had his eye upon this scene from the beginning, and in all his travels of woe held it in view till he reached it, saying, "Lo! I come to do thy will, O God. I delight to do thy will: yea, thy law is within my heart."

Hence his pious prayer-"Father, glorify thy name." As if he had said, "If my sufferings will be for thine honor, let them fall upon me, regardless of my feelings." Did he then question this? By no means. His language is rather the expression of confidence. "I know that my death will infallibly and infinitely advance thy praise; and therefore I cheerfully bow to thy pleasure"-Just as he said, after instituting his own supper, and when about to enter Gethsemane: "But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence."

But what is it to glorify his Name? Glory is the display of excellence. God's excellence cannot be increased, but it may be made known; and this is the design of God in all his operations. The heavens declare his glory. All his works praise him. "And every labor of his hands shows something worthy of a God"

"But in the grace that rescued man,

His brightest form of glory shines;
Here on the Cross 'tis fairest drawn,

In precious blood, and crimson lines."

If God had punished sinners in their own persons according to their desert, his law would have been magnified, and his righteousness and truth confirmed;

and thus he would have been glorified. And this glory of God is secured here: but observe the additional advantage. Had the wicked been punished, though his law would have been magnified, and his truth and righteousness confirmed, we could have seen nothing else-nothing of his mercy and love: but here mercy and truth meet together, righteousness and peace kiss each other. We see the exceeding riches of his grace, in his kindness toward us by Christ Jesus. And we draw the consolatory conclusion: "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"

Herein also he hath abounded towards us in all wisdom and prudence. At present, indeed, we see comparatively but little of this glory: yet even now the sight is enough to fix and fill the minds of believers. And not only are they relieved and refreshed by the contemplation, but they are sometimes carried away, and catch glimpses of those irradiations reserved for another life, which will draw forth the wonder and praise of the heavenly world for ever-Angels desire to look into these things.

We love not to consider Christ only or chiefly as our model. But after holding him forth in his higher characters as our sacrifice, and righteousness, and strength, it is more than allowable to bring him forward as our example. And then nothing will be more acceptable to Christians. The love shed abroad in their hearts by his Cross, will make them long to resemble him, and pray that they may be changed into the same image, from glory to glory, as by the Spirit of the Lord. And this conformity is not only desirable, but necessary. "If any man," says he, "will be my disciple, let him deny himself, and take up his

cross, and follow me." Remember therefore that "he suffered for us, leaving us an example, that we should tread in his steps." We may feel our sorrows, and even desire the removal of them; but we must do it as he did. "Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt." Like him, also, we must, as sufferers, regard the honor of God, and be concerned that his name may be glorified by our trials. "Wherefore glorify ye the Lord in the fires." You cannot do this in the same way with him. His sufferings were mediatorial, atoning, and meritorious. But yours may be instructive, encouraging, and useful. They may recommend your religion, and prove that God never forsakes his people, but is with them in trouble, and comforts them in all their tribulation, and enables them to acknowledge "he hath done all things well." "It is good for me that I have been afflicted."

APRIL 5.-EVENING.

"They sung an hymn." MATT. xxvi. 30.

THIS is a circumstance not mentioned by the other evangelists. But it is very instructive.

Or was it any

We should like to have known the very hymn they sung. The psalms the Jews used at the end of the Passover began with the one hundred and thirteenth, and ended with the one hundred and eighteenth. Was the hymn here used one of these? one else of the compositions of David? words of any other pious poet? mine. We have every reason to of it was suited to the occasion; guage been so honored before.

Or was it the We cannot deterbelieve the subject and never had lanWe might also have

wished to know the manner in which they performed it. Was it recitative or choral? Symphonious or responsive? But how did he join? Oh! to have seen the emotions of his countenance! to have heard the strains of his voice!-But the Scripture is not designed to indulge our curiosity. It therefore only says, "they sung an hymn." But the fact itself teaches us that singing is a Christian ordinance. It is sanctioned by our Lord's own example. And the authority for the usage was not overlooked by the Apostles; as we see both in their practice and precepts. Thus at Philippi, we find Paul and Silas at midnight not only prayed, but "sung praises unto God; and the prisoners heard them." And thus Paul says to the Colossians, "teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." And James en. joins those who are merry to "sing psalms."

But observe by what this singing was immediately preceded, and by what it was immediately followed.

It was immediately preceded by the administration of his own supper. Hence we learn that singing should accompany this sacred ordinance. "Joy becomes a feast." And this is a feast-a feast of love and friendship-a feast of reconciliation between Goa and us-a feast upon the sacrifice-a feast in which we are reminded that "his flesh is meat indeed, and his blood drink indeed." And we ought not only to be thankful for such a death, but for such a memento and emblem of it. For here we have signs so lively and sensible, that before our eyes he is evidently set forth crucified amongst us. And what an honor that we who are not worthy of the children's crumbs are allowed to sit down with the King at his table, as a