-"32. If God be glorified in him, God shall also "glorify him in himself, and shall straightway glorify "him.

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"33. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go ye cannot come; so now I say. unto you."

The Son of man was to be glorified, by suffering for, and redeeming mankind; by arising from the dead, and ascending into heaven. From the time, therefore, that Judas, conquering every remaining check of conscience, determined to deliver up his master to destruction, the act of mediation may be said to have been completed; and, consequently, that the Son of man was then glorified; that, by this trying act of his obedience, God was also glorified in him; and that God glorified him, by giving into his hands all power and dominion over that world which he had redeemed.

Our blessed Lord now addressing his disciples by the endearing appellation of little children, endea vors, with all the tender care and solicitude of a fond father, to prepare them for the loss they must shortly sustain ; and to comfort them under the afflicting consideration that they could not accompany him, as his business on earth would be then accomplishedtheirs only beginning. He might also mean by this term, to point out to them how much they stood in need of his constant support and assistance; without which they would be as unable to act for themselves, as a an infant would be, deserted by its parents.

"34. A new commandment I give unto you, "That ye love one another; as I have loved you, "that ye also love one another.

35. By this shall all men know that ye are my "disciples, if ye have love one to another."

The

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The absolute state of dependance of all human beings upon each other, proves that the Almighty, from the beginning, intended that mutual love and good-will should subsist among them. The Jews, in many parts of holy Scripture, are commanded to love one another. It is expressly enjoined them in Leviticus (chap. xix. ver. 18.): "Thou shalt not avenge, "nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thy"self." Now although this was an ancient law, yet the love here enjoined by our Lord might truly be called a new commandment;' since both the extent and motive of it were different: the love and charity here recommended, was not to be confined to this or that particular country, or description of people ; but to embrace the whole race of mankind without distinction; as composing one great family, under God, their common Father.

It teaches us to be kind and affectionate to all our brethren, and ever ready to assist them in their wants and distresses, of whatever nature they may be: for our Lord tells us, in another place, That every act of kindness shewn to the least of his brethren, he shall consider as done to himself. But what exalts this commandment above whatever was before enjoined to the world, and which forms the great distinguishing mark of Christianity is, that it extends even to our enemies we are to bless them that curse us, and to pray for them that despitefully use us and persecute us. So sublime an idea could never have entered into the conception of mere man, but could only have proceeded from that glorious Being, who sacrificed his own life to save his bitterest enemies from merited punishment.

Our motive to the performance of this duty, ought to be gratitude to our blessed Saviour for the inestimable favors he has conferred upon us, and' to shew to all the world that we are his disciples, in

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faith

faith and truth, and not in name only. True Christianity cannot fail to enlarge the mind, and root out all narrowness of heart, and that self-love, which hardens us against distress; it produces in us a disposition of mind which qualifies us to become the humble instruments, in the hands of the Almighty, of converting the house of mourning and repining, of want and wretchedness, into that of joy and gratitude, of plenty and comfort; a disposition which is not more. a blessing to others, than to ourselves.

36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go "thou canst not follow me now; but thou shalt follow me afterwards.

"37. Peter said unto him, Lord, why cannot I "follow thee now? I will lay down my life for thy ❝ sake.

"38. Jesus answered him, Wilt thou lay down "thy life for my sake? Verily, verily, I say unto "thee, The cock shall not crow, till thou hast de"nied me thrice."

Peter, who had heard with great uneasiness that his master was going away, and that they should not He permitted to follow him, now puts the question to him, Whither he was going? To this our Saviour replies by the comfortable assurance, That, although he could not accompany him then, he should surely follow him:' nor is this promise confined to Peter and the rest of the apostles, but is extended to all his true and faithful disciples, from one generation to another, to the end of the world. With what cheerfulness and resignation ought we then to submit to whatever trials and sufferings his wisdom has appointed for us in this life; when we are assured that, if we act properly under them, we shall be received into his kingdom, and be partakers with him of everJasting happiness!

St. Peter,

St. Peter, still mistaking our Lord's meaning, and supposing that he was about to engage in some dangerous undertaking, in which he did not wish to involve his disciples, with all the zeal of true friendship and affection, presses to be admitted to share his master's danger; assuring him that he would willingly sacrifice his life in his service. We have every reason to suppose that Peter was sincere in this declaration at the time he made it, and there can be no doubt that Jesus was pleased with such a proof of the warmth of his affection; but perceiving, probably, that Peter was too confident in his own strength, our Lord took the opportunity of checking his presumption, by tell ing him, that, firm as he then thought himself, within a very few hours he should be guilty of the meanness of denying all knowledge of him.

The event, as we shall see hereafter, proved the truth of our Lord's prophecy, and the weakness and unsteadiness of human nature when left to itself.

Let this serve as a warning to us, to guard against every species of arrogance, or presumption, in relying on our own strength alone for the performance of our duty; let us, with true humility and meekness of heart, address ourselves to the throne of grace; that we may receive assistance from above, and be daily improved in charity and all other Christian vir tues; endeavoring, in our every thought, word and action, to follow the example of our blessed Lord. To whom, with the Father and the Holy Ghost, be all honor and glory, world without end, Amen.

SUPPLEMENT to CHAPTER THE
SEVENTEENTH.

ON THE LORD'S SUPPER.

BEFORE I proceed to comment upon the fourteenth chapter of St. John, I must repeat a practice which I have frequently found it necessary to adopt,. and for which I prepared my readers in an early part of this work that of supplying from the other evangelists such information as is not to be found in this gospel; or which, if found, is not treated so largely as the nature of the subject may seem to require. This is particularly the case with respect to the institution of the Lord's supper: a sacrament of such general and infinite importance to all Christians, that it well deserves their most serious consideration.

Should it be asked how it happened that St. John should omit altogether, or only slightly touch on subjects which the other evangelists thought of so much. consequence? I answer, that the other three had, many years before, written complete histories of our blessed Saviour, from his birth to his ascension into heaven; including all the remarkable occurrences of which they had been witnesses: as these were well known in the world, it was totally unnecessary for St. John, after such a distance of time had elapsed, to repeat, in the same order, the same facts and occurrences which. they had recorded.

It is evident that St. John did not mean this Gospel to be considered as a complete history of Jesus Christ,, but rather as a succession of proofs of his divinity. He himself expresses this in the latter part of the twentieth chapter of this book:-" And many other signs.

truly did Jesus, in the presence of his disciples, which are not written in this book: but these are

"written,