arrogance, Luke ix. 54, their ambition, Matt. xx. 21, and sometime unbelief. John vii. 5. Matt. xvii. 20. Mark xvi. 14. He is,

Isa. liii. 3. A man of sorrows, and acquainted with grief.

4. Surely he hath borne our griefs, and carried our sorrows. Of all the righteous, not one of them is, or has been, exempted, from eating the bread of affliction and sorrows. They have come out of great tribulation. Rev. vii. 14; i. 9; ii. 9. John xvi. 33. Acts xiv. 22.

As one bread they have felt the fire of the oven, and suffered many afflictions, Ps. xxxiv. 17, with their royal Master, Rev. xi. 3. Mark iv. 17; xiii. 19, but they are sincere and without offence as he is; Phil. i. 10. 2 Cor. i. 12; viii. 8. Eph. vi. 24. Titus ii. 7, therefore they are also the unleavened bread of sincerity and truth. They

Jos. xxiv. 14. Fear the Lord, and serve him in sincerity and truth. 2 Cor. ii. 17. For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

1 Thes. ii. 3. For our exhortation was not of deceit, nor of uncleanness, nor in guile. See Matt. xviii. 7. Luke xvii. 1.

The following show that the Scriptures are written in the figurative language common among the Eastern nations, and they prove there has been no alteration in that respect for some thousands of years. Let it not be forgotten that God originated this figurative mode of speech when he condemned the Serpent, Gen. iii. 14, and by his providences has carried it into general use among the inhabitants of the East. Even the creation was called from nothing on the first day, and afterwards changed by various transmutations, that, in the relation of it, it might be a practical prophecy of what was to follow, for seven thousand years. In referring to Gen. iii. 14, it must be remarked that the Serpent is the name by which the Devil was first called; it being descriptive of his qualities. He is compared to that animal, just as Herod was called a fox. See Rev. xx. 2; xii. 3. Isa. xxvii. 1. And it is a mistake to suppose that he ever had the power to enter into the brute creation. Before the fall of Adam he had less power than he has possessed since; for by the fall his power was augmented. And we know that he could not enter into the swine, until the Messiah gave him permission. Matt. viii. 31, 32. Mark v. 12, 13. Luke viii. 32. Only into mankind has he this power. The quantity of brain even in the largest animal is only about one-half of what is in man, so that had he power to enter into them, he would long since have destroyed the whole of the brute creation, as he did the swine. The animal creation did not sin, but they partook of the change in creation, consequent upon the fall of Adam.

Lord Nugent, in his recent publication of Lands classical and sacred, relates the reply of his Arabian guide, Why he did not go through the eye of the needle? while waiting for the passage of a train of Camels that were entering the city of Hebron by the large gate, through which he intended to depart. Upon consenting, the guide took him through the small gate at the side, used only for passengers. His Lordship, struck with the expression, afterwards turned and took a view of the passage, and found that a camel could not pass through without great difficulty. By this familiar illustration to the Jews, the Messiah wishful to impress upon their minds, how difficult it was for a rich man to be saved. see Matt. xix. 23, &c. Mark x. 23, &c. Luke xviii. 24, &c., also 1 Tim. vi. 9, 10, 11.

The circumstance mentioned at Matt xviii. 6, Mark ix. 42, Luke xvii. 2, is conformable with a custom existing in an interior country of Asia, where a millstone is hung to the neck of the condemned adulterer, and he is thrown into one of two large lakes, surrounded by mountains,

and chosen especially for the purpose. This, according to a writer in the U. S. Journal, 1846.

These two instances, with that of the Karens, show how attentive eastern travellers ought to be respecting the manners, the customs, and the figurative expressions of the eastern nations.

It will now be required to look at the bread as

FLESH.

John vi. 51. The bread that I will give is my flesh, which I will give for the life of the world.

52. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat?

53. Then Jesus said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.

54. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.

In the foregoing, the blood is joined with the flesh, but as the latter is only to be considered at present, the blood will be reserved for its proper place; merely observing that it is typical of the Spirit, and cannot be separated from the living flesh; for it is the living Jesus we eat and not his dead body.

We are informed of three things. At the 51st verse Jesus gave his flesh (upon the cross, John x. 15, 17, 18; xv. 13.) to be life for the world, which is the wicked, see John vii. 7; xvii. 14. At the 53 ver. they who eat his flesh, and drink his blood, have life in them, eternal life, 54 ver. and at the 56 ver. Jesus dwelleth in him, and he in Jesus. The first of the three is explained as follows: John iii. 16. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, &c.

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i. 29. Behold the Lamb of God, which taketh away the sin of

the world.

14. And the Word was made flesh, and dwelt among us.

1 Pet. iii. 18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit.0iv. 1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh hath ceased from sin;

See Rom viii. 3. 1 John iv. 2. 2 John 7.

The New Testament would not have been of force, had Christ not suffered in the flesh. But when the Testator died, and rose again, the Scriptures became effectual, and necessary to salvation. They were to be eaten, and as they are bread, and life also, John vi. 63, like Jesus, xiv. 6, it is plainly evident that when we eat one, we eat the other; because we could not have Jesus without the words of God, nor the latter without the former who gave his flesh (and blood) on the cross, that we might have life through faith by his death (and resurrection)The world might have had life also if they would have come to him. John

Y. 40.

Respecting the third. His disciples have received the words of Jesus, (John xvii 8, and therefore eaten them, the truth? For this reason Jesus prayed his Father that they might be one, figuratively, as they were, 11, 21, 22 verses. And as he was in the Father, and the Father

in him and that they might be in the Father and in the Son, 21 ver The Father dwelleth in the Son, Col. ii. 9, and the Son dwelleth in the Father, John xiv. 10, 11, and they dwell in us, 2 Cor. vi. 16. Eph. iii. 17. Col. iii. 16. 1 John iii. 24. iv. 12, 13, 15, 16. 2 John 2, together with the Spirit, Rom. viii. 9, 11. John xiv. 17. 1 Cor. iii. 16. 2 Tim. i. 14, and we dwell in them, 1 John iv. 13, 15, 16. iii. 24. John xvii. 21. Rom. viii 9.

In this way all are unity, because the truth dwelleth in all, and no lie is of the truth. 1 John ii. 21.

The second to be considered is Eternal Life, the words of which Jesus had, John vi. 68, who said to his Father

John xvii. 3. only true 1 John ii. 23. John iii. 14.

15.

And this is life eternal, that they might know thee the
God, and Jesus Christ whom thou hast sent.

He that acknowledgeth the Son hath the Father also.
And as Moses lifted up the Serpent in the wilderness,
even so must the Son of Man be lifted up:

That whosoever believeth in him should not perish, but, have eternal life.

It is Jesus only who hath immortality, 1 Tim. vi. 16, and because he lives, we shall live also. John x. 28; xiv. 19.

Rom. vi. 23. The gift of God is eternal life through Jesus Christ our Lord, who said,

John v. 39. Search the Scriptures; for in them ye think ye have eternal life and they are they which testify of me.

Jesus said, that whoever eat his flesh and drank his blood should have eternal life. This is not within the reach of every man. It is only in the power of those whom the Father has given to Jesus. John xvii. 2, 6, 9, 11, 12, 24. Isa. viii. 18. Heb. ii. 13. Sol. Song, i. 4. John vi. 37, 44.

To possess eternal life, a man must search the Scriptures, according to the grace given him; then he must eat them, by believing in an honest, and a sincere heart, producing corresponding effects in his conduct, called works. Luke viii. 15. Then he will eat the unleavened bread of truth, which is the flesh of Jesus. He will also dwell in the Father and the Son, and they will dwell in him, by the Spirit given him, according to his capacity as a vessel.

As the dwelling of the three in us, and we in them, is of so much importance, some passages are transcribed, that bear directly on the subject.

John xiv. 23. Jesus answered and said unto him, If a man love me, he

xv. 7.

1 John iy. 12.

13.

will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.

If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.

If we love one another, God dwelleth in us, and his love is perfected in us.

Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit.

-sadorit 15 Whosoever shall confess that Jesus is the Son of God, (see Acts viii. 37,) God dwelleth in him and he in God.

Rom. x. 10. adol.mid

For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Read 9th verse.

1John zivov16): GOD is LOVE; and he that dwelleth in LOVE, 102891 et 1of dwelleth in God, and God in him. (See Rom, xiii. 10.) Refer again to the foregoing passage, John xiv, 23, and compare with To the following modro1 sdt i 2877 911 36 bal.

1 John iii, 24. He that keepeth his commandments dwelleth in him, and he in him, And hereby we know that he abideth in us, by the spirit which he hath given us.

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23. And this is his commandment, That we should believe on the name of his Son Jesus Christ, and love one another, as he gave us commandment.

22. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

John xii. 46. I am come a light into the world, that whosoever believeth on me should not abide in darkness.

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xv. 4.

Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. See 6th verse.

10. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love.

1 John ii. 6.

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14.

He that saith he abideth in him ought himself also to walk, even as he walked. See 10th verse.

I have written unto you young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one.

17. He that doeth the WILL of GOD abideth for ever, see Ps. cxxv. 1.

iii. 6. Whosoever abideth in him sinneth not.

It is written,

Ps. xxvii. 2, When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. See John xviii. 6. This was at the Crucifixion.

Jer. xlvi. 12.

For the mighty man hath stumbled against the mighty, and they are fallen both together.

Satan is the mighty man, compare Job xxii. 8. with Zeph. i. 14, and Rev. xi. 18. Ps. xxxiii. 16; lii. 1. Isa. v. 15. Jer. ix. 23; xiv. 9; xlvi. 6. and Jesus is the mighty. Prov. xxiii. 11. Isa. ix. 6 ; xxviii. 2; lxiii. 1. Matt. xi. 20, 21; xiii. 54, 58. Mark vi. 2, 5. Luke xxiv. 19.

Satan is a prince, John xvi. 11. Eph. ii. 2. and although no secret can be hid from him in the Scriptures, Ezek. xxviii. 3, it is to be taken generally; because he could not understand the hidden wisdom of God, see Job v. 13. 1 Cor. iii. 19. which is the exception. He knew Christ should suffer, but could not comprehend that the fall of his loving antagonist would crush himself. Neither did his princes know it. See 1 Cor. ii. 6-8. Ps. xlviii. 4—7.

For never, never, wicked man was wise.-HOMER.

Thus sung the unenlightened Grecian, as he ruminated on passing events, about twenty seven centuries ago.

They came upon Jesus to eat up his flesh; that is, to prevent him from being made food for the people of God, by destroying him. This is the meaning of eating up. See Gen. xli. 4, 20. Lev. xxvi. 38. Num

xxiv. 8. Deut. xxviii. 33.

Although Satan requested Jesus to make him and his angels bread, yet he would not be satisfied with Jesus, in the way made known by God, as bread and flesh. Job. xxvii. 14.

Job xix. 22. Why do ye persecute me as God, and are not satisfied with my flesh?

xxxi. 31. If the men of my tabernacle said not, Oh that we had of his flesh! we cannot be satisfied.

"

Prov. xiii. 25. The righteous eateth to the satisfying of his soul: but the belly of the wicked shall want.

Ps. xxii. 26. The meek shall eat and be satisfied; they shall praise the Lord that seek him; your heart shall live for ever.

"

j cxxxii. 15. I will abundantly bless her provision; I will satisfy her poor with bread.

cv.

40. And satisfied them with the bread of heaven. It was prophesied of Jesus,

Isa. liii. 11. He shall see of the travail of his soul, and shall be satisfied.

The wicked are not satisfied. Ezek. vii. 19. Lev. xxvi. 26. Isa. ix. 20. Mic. vi. 14. Prov. xxx. 15. Ecc. i. 8; iv. 8; v. 10. Isa. lv. 2. Ezkl. xvi. 28, 29. Amos iv. 8. Hab. ii. 5.

Ꮇ Ꭼ Ꭺ Ꭲ .

Jesus is flesh for the righteous, even as it will be seen hereafter that Satan has been flesh for the wicked, and spoken of as such in Genesis. Flesh is necessarily meat, and such the Messiah called it. By changing the expression, or rather using it in addition, he showed the necessity of works by which faith is made perfect. Jesus said,

John vi. 55, For my flesh is meat indeed.

The manna was called bread, John vi. 31. Nemh. ix 15, and the corn of heaven, Ps. lxxviii. 24, and spiritual meat. 1 Cor. x. 3. Ps. lxxviii. 25. It was therefore flesh also, as the foregoing references to Job show. Our bread also is the hidden manna, Rev. ii. 17, the corn of wheat John xii. 24. that came down from heaven, John vi. 33, which is flesh and meat. It is,

John vi. 27, That meat which endureth unto everlasting life.

1 Peter i. 25. The word of the Lord endureth for ever.

And it is the same that Jesus eat of at supper with his disciples. On another occasion Jesus said in anticipation of his supper, John iv. 32, I have meat to eat that ye know not of.

34. My meat is to do the WILL OF HIM that sent me, and to finish his work.

These things were done when the Messiah preached the Gospel, worked miracles, and gave himself a ransom for all. He said upon the

cross

John xix. 30. It is finished.

xvii. 4. I have finished the work which thou gavest me to do. The Gospels especially show how he did the will of his Father: Luke xxii. 42. Father, if thou be willing, remove this cup from me; nevertheless not my will, but thine be done. See Matt. xxvi. 42. John v. 30. I seek not mine own will, but the will of the Father which hath sent me.

Isa. xlviii. 16. And now the Lord God, and his Spirit, hath sent me. John v. 36. The works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.

37. And the Father himself, which hath sent me, hath borne

witness of me.

See Matt. iii. 17; xvii. 5. Mark i. 11; ix. 7. Luke iii. 22; ix. 35. Isa xlii. 1. Matt. xii. 18., &c. Heb. x. 7, 9.

We are sanctified by the will of God that Jesus did, Heb. x. 10. Part of his work was to preach the Gospel of the kingdom of God, for therefore was he sent, Luke iv. 43, and came forth, Mark i. 38, from the Father, John viii. 42; xvi. 28, and to perform miracles in illustra tion, working the works of him that sent him. John ix. 4.

The great truth that God sent his Son is often repeated in the Scriptures, see Matt. x. 40; xv. 24. Mark ix. 37. Luke ix. 48. John v. 23, 24, 30, 36, 38; vi. 29, 40, 44, 57; vii. 16, 18, 28, 29; viii. 16, 18, 26, 29, 42; x. 36; xi. 42 ; xii, 44, 45, 49; xiii. 20; xiv. 24 ; xv. 21. xvi. 5;