exposed to every kind of indignity, he was led forth

and crucified.

And now before we lift that veil which conceals the remainder of the Christian history, let us imagine our⚫ selves standing at the foot of the cross on which the lifeless body of Jesus is suspended; and let us ask ourselves what, under existing circumstances, were the prospects of the Christian Religion? In what quarter could light be expected to arise? What ground was there for the least hope that the system Jesus came to establish would be able to advance a single step? To whom could one reasonably look for aid in this emergency? To Jesus? alas! he had been put to death, and human reason could not of course venture to expect that he would come back again to life. Could the disciples of Jesus be depended on to carry forward and perfect the work which had been only begun! And what were the qualifications of these disciples for so arduous an undertaking? as we have already seen, they were not only ignorant, uncultivated men of no influence; but what was worse, they had not yet become acquainted themselves with the nature and purposes of Christianity; they knew not what the Gospel really was; their Master had died without explaining to them his views. They had not even had courage to stand by him as friends; what could be expected from them now that he was gone? If they had not possessed sufficient fortitude to adhere to his person which they had seen and known, how could they be expected to maintain with vigor his system which they did not know? Surely one would not have hes

itated to pronounce it impossible that Christianity under

such circumstances should have succeeded.

Let us now lift the curtain, and omitting those occurrences which are said to have intervened, let us carry ourselves forward only fifty days beyond the time of the crucifixion. What do we now find to be the state of things? A great change has evidently taken place. Those very disciples, who at the time of the crucifixion showed so much weakness, are now assembled together with one accord to advance the cause of that Religion which but recently had seemed on the brink of ruin. They appear like different men in their manners and characters. He, who but a short time before had denied his Master, stands boldly forth now to vindicate the character of his fellow disciples, and to explain and advocate the new Religion. They, who, during the life time of Jesus, and while they enjoyed his direct instructions, had been so slow to learn the true nature of his system, seem all at once to have gained correct ideas respecting the principal purposes of Christianity. We must allow that this is a wonderful change. How shall we account for it? Effects are not produced in the moral any more than in the natural world, without adequate causes. Some events must have taken place between the time of the scene in the garden of Gethsemane and the day of Pentecost, to effect such a change in the characters and feelings of these men. Were these events natural or miraculous? We have already seen that the natural events which occurred at that period were far better suited to destroy than to raise the hopes of the disciples. There had been a succession of the most disastrous

occurrences.. Their Master had been betrayed by one of his former followers, had been led to the hall of judgment, falsely accused, mocked, scourged, crucified between thieves, and laid in the sepulchre. Nor was it to be expected that the death of Christ, at first so destructive to their hopes, should become any less dismal to their imaginations, the longer they reflected . upon it, and revolved in their minds what they must have considered its inevitable consequences. If therefore the natural events which had taken place are insufficient to account for the sudden change which is apparent in the character of the disciples, are we not compelled to admit the account, which is given in the New Testament, of the extraordinary, miraculous events which are said to have taken place after Christ's death. We are informed by the Evangelists that Jesus rose from the dead on the third day, and that having been seen of his disciples for a space of forty days, he ascended into heaven in their presence; and we are also informed that a miraculous influence descended upon the assembled disciples on the day of Pentecost. Admit that these things really took place, and it is easy to conceive that the views and feelings of the disciples must have been entirely altered.

Just previous to our Lord's death, and while he sat at supper with his disciples, he uttered the following words: 'Nevertheless I tell you the truth; it is expedient for you that I go away.' Previous to making this declaration, Jesus had obscurely hinted to his disciples that he must die. He had told them that one of them would betray him, and he had even pointed out the traitor. The tone and manner of his conver

sation were quite new to his disciples. His communications must have appeared to them strange and unaccountable. What he declared was so opposite to their established notions, that they could not comprehend fully, if at all, his predictions concerning his approaching fate. They still retained the Jewish opinion respecting the Messiah, that he would be a temporal prince of great power and glory, and therefore they could not understand why so distinguished a personage should submit to a public and ignominious death; least of all could they be expected to understand how such an event should be absolutely essential and immediately instrumental in promoting the success of their Master's cause in the world. This was the great mystery which was yet to be made clear to their minds. 'It is expedient for you,' said Jesus to his disciples, 'that I go away.' And why was it expedient that he should go away? What considerations filled the mind of Jesus at that solemn hour? It was certainly a time when the main purpose of Christianity must have pressed upon his mind with all its weight, and when, had there been any peculiar benefit likely to follow from his death, he would have mentioned it. He was endeavoring to prepare the Apostles for the event which was about to take place, and to reconcile them to the thought of being seperated from him. But why, we repeat the question, was it expedient that Jesus should go away that he should die? He answers this question himself in the following words. For if I go not away the Comforter will not come unto you; but if I depart, I will send him unto you.' What was intended by this Comforter, Jesus explains in another passage thus ;

and I will pray the Father and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth whom the world cannot receive; because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you.'

You

Jesus therefore may be supposed to have addressed his disciples thus: Unless I die, the spirit of truth will not come unto you. If I continue to live among you, your minds will remain in ignorance respecting the object of my mission, the nature of my kingdom, the true character and purposes of my religion. You will still be slaves to your prerent prejudices. will continue to be as blind, as earthly in your notions of religion as the rest of your countrymen. You are not yet in a proper state of mind to appreciate fully my teachings, to understand the lofty, spiritual design of a revelation. You must pass through a further experience before the truth will break clearly upon your souls. But that time will come; it is not far distant; my death will dissolve the spell which now binds you. Light will dawn from my cross, and then, though you see me not, though you hear no longer my voice, nor enjoy my friendly guidance, yet comfort shall not be wanting I will not leave you comfortless.' The perfect knowledge you will gain of the truth shall be your support. The spirit of truth shall dwell in you; and that not merely for a time, but forever. Me you see but a short time, and then I go to my Father. The purposes of my mission will be fulfilled after a little. while, and then this body will be put off, and this voice will be silent. But the spirit of truth, the perfect

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