the strongest souls preserve, and which at times pierce like a sword, came upon him at this moment.  Did he remember the clear fountains of Galilee where he was wont to refresh himself; the vine and the fig-tree under which he had reposed, and the young maidens who, perhaps, would have consented to love him?  Did he curse the hard destiny which had denied him the joys conceded to all others?  Did he regret his too lofty nature, and, victim of his greatness, did he mourn that he had not remained a simple artisan of Nazareth?  We know not.  For all these internal troubles evidently were a sealed letter to his disciples.  They understood nothing of them, and supplied by simple conjectures that which in the great soul of their Master was obscure to them.  It is certain, at least, that his divine nature soon regained the supremacy.  He might still have avoided death; but he would not.  Love for his work sustained him.  He was willing to drink the cup to the dregs.  Henceforth we behold Jesus entirely himself; his character unclouded.  The subtleties of the polemic, the credulity of the thaumaturgus and of the exorcist, are forgotten.  There remains only the incomparable hero of the Passion, the founder of the rights of free conscience, and the complete model which all suffering souls will contemplate in order to fortify and console themselves.

[Footnote 1:  John xii. 27, and following.  We can easily imagine that the exalted tone of John, and his exclusive preoccupation with the divine character of Jesus, may have effaced from the narrative the circumstances of natural weakness related by the synoptics.]

[Footnote 2:  Luke xxii. 43; John xii. 28, 29.]

[Footnote 3:  Matt. xxvi. 36, and following; Mark xiv. 32, and following; Luke xxii. 39, and following.]

[Footnote 4:  This is the less to be understood, as John is affectedly particular in noticing the circumstances which were personal to him, or of which he had been the only witness (xiii. 23, and following, xviii. 15, and following, xix. 26, and following, 35, xx. 2, and following, xxi. 20, and following.)]

The triumph of Bethphage—­that bold act of the provincials in celebrating at the very gates of Jerusalem the advent of their Messiah-King—­completed the exasperation of the Pharisees and the aristocracy of the temple.  A new council was held on the Wednesday (12th of Nisan) in the house of Joseph Kaiapha.[1] The immediate arrest of Jesus was resolved upon.  A great idea of order and of conservative policy governed all their plans.  The desire was to avoid a scene.  As the feast of the Passover, which commenced that year on the Friday evening, was a time of bustle and excitement, it was resolved to anticipate it.  Jesus being popular,[2] they feared an outbreak; the arrest was therefore fixed for the next day, Thursday.  It was resolved, also, not to seize him in the temple, where he came every day,[3] but to observe his habits, in order to seize him in some retired place.