Matthew 26

ANd it came pass, that when Jesus had finished all these sayings, he said unto his disciples.

Ye know that after two days is the feast of the passover, and the son of man is betrayed to be crucified. Mark says, After two days was the Feast of the Passover, and of unleavened Bread, L ke says, Ch. 22.1. Now the Feast of unleavened Bread drew nigh, which is called the Passover. For our better understanding of what the Evangelists say here, and in the following part of this History, we will consider the Law of the Passover in its Institution, which we find in Exod. 12.3. &c. Lev. 23.4. &c. Numb. 28.16. &c. in the 12. Exod. we find its first Institution, and the occasion of it: Upon the Tenth day of the Month Nisan, they were to take up a Lamb for every Houshold, or if the Houshold were too small, they might take in their Neighbours; this Lamb was to be a Male without Blemish, and to be kept up to the Fourteenth day, then to be killed in the Evening: Or betwixt the two Evenings (that is, as is most probably judged) sometime that day after the Sun began after noon to decline, before the Sun did set) the Flesh of this Lamb was that Night to be Eaten, neither raw, nor sodden, but Roasted with Fire, with unleavened Bread, and with bitter Herbs; nothing was to remain till the Morning, and if any did remain, it was to be burned. They were to Eat it, with their Loins girded, their Shoos on their Feet, and their Staff in their Hands; they were to strike the Blood of the Lamb, on the two first Posts, and on the upper Door-Posts of the Houses, where they did Eat it, seven days they were to Eat unleavened Bread, beginning on the Fourteenth day of the Mo th at E en, and ending the one and Twentieth at Even. This was to be to them or a Memorial of their Deliver nce in Egyp upon Gods de troying the first born of the Egyp ns, and sp ring them; and their Deliverance and coming out of Eg pt, and was to be an Ordinance unto them for ever. This may be read at large, Exod. 12. from v. 3. to v. 21. This also was a Figure of the true Passeover Iesus Christ, whom the Apostle calleth our Passeover, and the Evange ist calls the Lamb of God. The Law of the Passeover was again repeated, Levit. 23.5, 6, 7, 8. Numb. 28.16. The first and last of the Days of unleavened Bread (as may be seen there) were to be Days of an holy Convocation. There were some di ferences betwixt the Observation of the first Passover in Egypt and their after Observat ons of it. At the Passover in Egypt, the Blood was to be S rinkled on the D or P sts, in following times, the Blood and the Fat were to be Sprinkled upon the Altar; at the Passover in, every Paschal Society, ew the Passover in their own House, but afterwards they were all slain in the Temple, and then carried to be Roa ed, and Eaten by the several Societies, The Passover in Egypt was to be Eaten Standing, with their Loi s girded, their shoes on their Feet, and Staves in their Hands, in token of their being ready to take their Journey out of Eg pt: But in their following Pa overs they (in token of the Liberty into which God had brought them) did Eat it sitting; ence, we shall find that Christ sate down with the twelve, when he ate the Passover. In other things the Observation was much alike. They strictly kept to the time the fourteenth Day of the Month Nisan or Abib, which answereth part of our March and April. This great Festival was to be kept after two Days (says our Saviour) whether the two Days are to be understood as including or excluding the Day when he spake is incertain, and not Material for us to know; probably he spake this on the Tuesday (as we call it) Friday being to be the Passoverday. And the Son of Man is betrayed to be Crucifyed. Tho he was not yet Actually betrayed that we read of, yet he knew both what Counsels his Adversaries had already been taking, and were further about to take, and what was in the Heart of Iudas, he therefore forewarneth his Disciples, that when the thing should come to pass they might not be surprized, and might know that he was the Son of God who could foretel future Contingencies, tho he was also as the Son of Man to be Crucifyed.

Then assembled together the chief priests, and the scribes and the elders of the people, unto the palace of the high priest, who was called Caiaphas.

And consulted that they might take Jesus by subtilty, and kill him.

But they said, Not on the feast day lest there be an uproar amongst the people. Mark. Ch. 14.1. says,—The Chief Priests and the Scribes so ght ow they might take him by Craft, and put him to Death. Luke says much the same with Mark. They had before this been seeking how to destroy him, Luke 19.47. nor was it the first time they had made a Formal Council about it, Ioh. 11.47. but now again they met. The place is Named, that was the High Priests Hall, the Councellors were the Chief Priests, Scribes, and Elders. The matter of their Deliberation, was to kill Christ, and how they might do it by Subtilty, for they were afraid of the People, who had a great esteem for our Saviour, bec use of the many Miracles he had wrought. But they said Not on the Feast Day, that was now within two Days, nd in order to it, the City was full of People, and they were afraid (as they were concerned being a Conquered People, and having b t a Precarious Liberty for their Religion) of causing any Tu u ts, this awed them, not any great Religion for the Festival, for all things now were out of order with them. Their High Priest was chosen annually, and at the Will of their Conquerers, some little appearance they had of their Ancient Rel gious Government, but it was in no due order.

Now when Jesus was in Bethany, in the house of Simon the leper.

There came unto him a woman having an ala aster box of oyntment very precious, and powred on his head as he sate at meat.

But when his disciples saw it, they had indignation, saying, To what purpose is this wast?

For this oyntment might have been sold for much, and given to the poor.

When Jesus understood it, he said unto them, Why trouble ye the woman? for she has wrought a good ork upon me.

For ye have the poor always with you, but me ye have not always.

For in that she has powred this oyntment on my body, she did it for my burial.

Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this that this woman has done, be told for a memorial of her. This piece of History, (or one very like it) is recorded by the three other Evangelists. Mark has it with very little difference, Ch. 14.3, 4, 5, 6, 7, 8, 9. in stead of for much, v. 9. Mark has a precise Sum, three hundred Pence, and adds, they Murmured against her, and some other little differences he has in Words rather than in Sense. Luke, Ch. 7.36. we read one of the Pharisees desired him that e would Eat with him, and he went into the Pharisees House, and sate down to Meat. This seemeth not to be the same History, tho some think it is. And behold a Woman in the City, which was a Sinner, when she knew that Iesus sate at Meat in the Pharisees House, brought an Alabaster Box of Oyntment. And stood at his Feet behind him weeping, and began to wash his Feet with Tears, and did wipe them with the Hairs of her Head, and kissed his Feet, and Anointed them with Oyntment. It is plain this Pharisees Name was Simon, by v. 40. Luke further addeth a Discourse betwixt our Saviour, and this Pharisee, from v. 39. to the end (which I shall in its order consider. Iohn relateth it, Ch. 12.1, 2, &c. Then Iesus, six Days before the Passeover came to Bethany where Lazarus was, which had been Dead, and was raised from the Dead. There they made him a Supper, and Martha served: But Lazarus was one of them which sate at the Table with him. Then took Mary a pound of Oyntment of Spikenard, very costly, and Anointed the Feet of Iesus, and wiped his Feet with her Hair, and the House was filled with the Odour of the Oyntment. Then says one of his Disciples, Iudas Iscariot, Simon's Son which should betray him, why was not this Oynment sold for three hundred Pence, and given to the Poor? This he said, not that he cared for the Poor, but because he was a Thief, and had the Bag, and knew what was put herein. Then said Iesus, let her alone, against the Day of my Burying has she kept this. For the Poor always you have with you, but me you have not always. Whether all the Evangelists relate one, and the same or Divers Stories in the Question. Luke's Relation seemeth the most different, he says nothing of this Simon being a Leper, and relateth this History immediately after things done in Galilee. All the other three agree this passage to have fallen out at Bethany, within two Miles of Ierusalem. It is very probable that Matthew, and Mark, and Iohn recite the same Story. They agree it to have happened in Bethany, at a Supper in Simon's House, they agree in the kind of the Oyntment, and in our Saviours Discourse upon the thing. The difference in the time, Iohn mentioning six Days before the Passeover, and Matthew two Days, will be cleared, by considering, that St. Iohn sets down the precise time when our Saviour came to Bethany, which was six Days before the Passover, St. Matthew sets down the time when the Feast was made, which was two Days before the Passover, so that our Saviour had been four Days in Bethany, before he was entertained in the House of Simon, and Anointed by Mary for his Burial. When Christ came out of Galee toward Ierusalem, he came (as we heard before) to Bethany, Mark 11.1. There he was entertained at a Supper by one Simon, who had formerly been a Leper, and probably had been cured by Christ, who therefore in Gratitude entertained him and made him a Supper, where (says Iohn) Martha served, Lazarus sate at Meat, whom Ch. 11. he had newly raised from the Dead. There comes a Woman, Iohn says her Name was Mary, and takes a pound of the Oyntment of Spikenard, Matthew and Mark say it was in an Alabaster Box; Iohn says she did Anoint his Feet, and wiped them with her Hair. Matthew and Mark say nothing of her Anointing his Feet, but of his Head only. Tho therefore opinions both of Ancient, and Modern Divines be very Various, some thinking that the Evangelists speak but of one Anointing, others, that they speak of two, others, that they speak of three, yet it seems most probable, that they speak of two, one of which is mentioned by Luke, a year before this. The other is mentioned by Matthew, Mark, and Iohn. Whoso Deliberately reads over the History in Luke, and compareth it with the Record of it in the three others, will see Reasons enough to conclude, that Luke speaketh of another Person, and another time, and another place, for certainly Simon the Pharisee, and Simon the Leper, were not the same, besides we Read in Luke that that Simon carpt at our Saviour for letting such a sinful Woman come near him: here is nothing like it in this Story. I shall therefore here consider the History as reported by our Evangelist, taking in what Mark and Iohn have to make it complete. Matthew and Mark say, it was in Bethany, in the House of Simon the Leper. Iohn mentioneth not the House, but adds that Lazarus was at the same time at Supper with our Lord, and that Martha waited. It will not from hence follow that our Saviour was at the House of Lazarus (as some think) for as the other Evangelists express another house, so Iohn gives no suspicion of any such thing, but by mentioning the presence of Lazarus, and his two Sisters there, which might be, and one of them wait, tho they were at the House of a Friend. There came unto him a Woman (so say Matthew and Mark) Iohn says it was Mary, one of the Sisters of Lazarus) she having an Alabaster Box of Oyntment very precious, powred it on his Head as he sate at Meat. Iohn says the Oyntment was of Spikenard, very costly, and that she Anointed his Feet, and wiped them with her Hair, and that the quantity of it was a Pound, so as the Odour of it did fill the Room. She did certainly anoint both his Head and his Feet. It is certain that in those Eastern Countries, this was an usual Fashion to entertain their Guests at Banquets, by Anointing them with Oyl, to which the Psalmist alludeth, Psal. 23.5. This Woman seemeth to have exceeded the usual Complement of this Nature in the kind of Oyl she used, the quantity of it, and in her Anointing his Feet (which she possibly did instead of washing his Feet, which was very usual with them,) in these things she showed the greatness of her Love to this Guest. When his Disciples it, they had indignation, saying, To what purpose is this wast? Mark adds, they Murmured at the Woman, they said, This Ointment might have been sold for much, and given to the Poor. Mark and Iohn say, for three hundred Pence. Iohn says it was Iudas Iscariot that spake the Words, and gives the Reason for it, because he bare the Bag into which the price of the Oyntment (had it been sold) must have come, and he was a Thief, he spake not this out of any regard to the poor, but to himself, it is likely other of the Disciples might also think that it was too great a Wast upon such a Complement. Our Lord understanding it, vindicateth the Woman. 1. He tells them that she had done a good Work Actions not forbidden by the Divine Law nor commanded in it, take up their goodness or b dness, from their principles and ends; what she had done, was done out of a principle of love to Christ, and for his Honour and Glory, so it was a good Work. 2. He tells them that they had the Poor with them always, but they should not have him alway. A Work may be good, done at an extraordinary time, and upon an extraordinary occasion, which is not so if brought into ordinary practice. Christ here declares that he had no design to discourage the relief of the Poor, but they would have daily occasions to do them good, but he was not long to be with them. 3. He tells them that she had powred this Oyntment upon him against his Burial. That is, if this cost had been spent upon my Dead Body, you would not have blamed her, for those kind of Perfumes both moist and dry were much used in their Embalming dead Bodies. I am about to dye, I have often told you so, you believe it not, she believeth it, and has out of her Love to me, but bestowed such a cost upon my dying Body as you would not have blamed, had it been bestowed upon my dead Body, so she showed her Faith in Christs Words, as well as his Person. Or if this Woman did not do it with any such Intention, yet (says our Saviour) she has done the thing. I shall suddenly dye, and she has but Anointed me aforehand, and is certainly as much excusable, as those that spend more about Bodies already Dead. Finally he tells them, That wheresoever this Gospel should be Preached, what she had done, should be told to her Honour and Praise for a Memorial of her. Christ seeing that her Action proceeded from an hearty and burning Love to him, accepteth her act as an extraordinary Act of kindness to him, and proportioneth her a reward. Without Love if a Man give all his Goods to the poor, it signifyeth nothing. But if there be Love in the Heart, it makes the Gift acceptable. Love seldom underdoth in an Act of kindness, and it cannot overdo where Christ is the true object of it. Men who know not our Hearts, may be ready to blame us for Actions which God will highly commend and reward. The Evangelist having thus far digressed from his Discourse (probably to give us an account of the reason of Iudas his disgust to our Saviour) he now returneth to a Discourse about what was done at the Council he had told us of, v. 3, 4, 5. The fear of an uproar amongst the People, seemed to be that alone which made them shy of apprehending him on the Feast day.

Then one of the twelve, called Judas Iscariot, went unto the chief priests.

And said unto them, What will ye give me, and I will deliver him unto you. And they covenanted with him for thirty pieces of silver.

And from that time he sought opportunity to betray him. Mark says, Ch. 14.10. And Judas Iscariot, one of the twelve, went unto the chief Priests to betray him unto them. And when they heard it, they were glad and promised to give him Money, and he sought how he might conveniently betray him. Luke has this yet more fully, Luke 22.3. Then entred Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief Priests, and Captains, how he might betray him unto them, and they were glad, and Covenanted to give him Money. And he promised, and sought opportunity to betray him unto them, in the absence of the Multitude. While they were busie in Council, viz. (the Chief Priests, and Scribes, and Elders) how they might surprize Christ, without making a Tumult Iudas Surnamed Iscariot, one of the Twelve Disciples of our Lord, instigated by the Devil, who possibly did take advantage of Iudas his discontent that the Ointment was not sold, and he had not the Money to put into the Bag, or that Christ checked him so openly before the Disciples, goes to the Council and offereth them to betray him unto them, without making any noise in the City. This being what they desired, and were consulting how to effect, they were glad of such an offer, and agreed with him for a Sum of Money: No Evangelist but Matthew, in this place mentioneth the particular Sum; which was Thirty Pieces of Silver. Interpreters do very probably think that these thirty pieces were Thirty Staters or Sh kels of the Sanctuary, which being but of the value of two Shillings six pence apiece amounted but to 3. l. 15. s. o. in our Money, which was the Sum appointed by the Law, Exod. 21.32. to be paid for a Servant, gored to Death by the Beast of another, the poorest and meanest price of any Persons Life, Iudas left it to them and they set the meanest price imaginable. There are other opinions about the value of these pieces of Silver, but this is the most probable, especially considering the mean opinion these Men had of Christ, and their design and interest to depreciate him as much as might be, and that the Priests were the great Men in this Council, who most probably agreed with him for such pieces of Money as were mo t in use amongst the Iews; It may be a just matter of Admiration, that they should make so Cheap a Bargain with him considering that they doubtless (had he insisted upon it) would have given him more, but there was a Prophesy to be fulfilled, which we find, Zech. 11. v. 12. So they weighed for my price thirty pieces of Silver. And the Lord said to me, cast it to the Potter. A good y price that I was prized at of them. I shall have occasion when I come to Ch. 27.9. to discourse that Text further. The price was set by the Council of Heaven, which had determined this Degree of our Lords Humiliation, that as he took upon him the form of a Servant, so his Life should be valued at the rate of an ordinary Servants Life. Tho therefore Iudas was covetous enough to have asked more, and it is like the malice of those Councellors, would have edged them to have given more, yet it was thus ordered by the Divine Council. Christ must be sold Cheap, that he might be the more dear to the Souls of the redeemed ones; for thirty pieces of Silver he Covenanted with them, and they promised it to him; whether it was now paid, or when he had done his work, appeareth not. From that time (says Matthew) he sought how he might conveniently betray him. Luke expounds this without Tumult, Ch. 22.6. He was now fixedly resolved upon his Villany, his Lust wanted but opportunity, which soon after offered it self.

Now the first day of the feast of unleavened bread, the disciples came to esus, saying unto him, Where wilt thou that we prepare for thee to eat the passover?

And he said, Go into the city to such a man, and say unto him, The master says, My time is at hand: I will keep the passover, at thy house with my disciples.

And the disciples did as Jesus had appointed them, and they made ready the passover. No one of the Evangelists relates this History fully, but Mark relateth the former part more fully than Matthew, Mar. 14.12 13, 14, 15, 16. And the first day of unleavened Bread, when they killed the Passover; his Disciples said unto him, W ere wilt thou, that we go and prepare that thou mayst eat the Passover? And he sendeth forth two of his Disciples, and says unto them, Go ye into the City, and there shall meet you a Man bearing a Pitcher of Water, follow him: And wheresoever he shall go in, say you to the good Man of the House, The Master says, where is the Guest-Chamber, where I shall Eat the Passover with my Disciples? And he shall show you a large upper Room furnished, and prepared, there make ready for us. And his Disciples went forth, and came into the City, and found as he had said unto them, and they made ready the Passover. Luke, Ch. 22.7, 8, 9, &c. differeth a little in the former part of this Relation: He says, Then came the day of unleavened Bread, when the Passover must be killed. And he sent Peter and Iohn, saying, Go, and prepare the Passover, that we may Eat: And they said unto him, where wilt thou, that we prepare? And he said unto them: Behold, when you are entred into the City, there shall a Man meet you, &c. So he goeth on, v. 10, 11, 12. varying scarce at all from what Mark says. The Variations of the Evangelists are of no moment, none contradicteth the other, only one has some Circumstances omitted by the other. Our Lord was now at Bethany, whither he went every Night from Ierusalem. The day was come for the killing of the Passover. What that day was, the Law has fixed, Exod. 12.6. The Fourteenth day of the first Month (Nisan) in the Evening: Or, betwixt the two Evenings. (That is, as is mostly agreed) betwixt the declining of the Sun after noon, and the setting of the Sun; for they counted one Evening began when the Sun was declined, which was the second Evening of that day, and another Evening (belonging to the insuing day) beginning at Sun-set. Betwixt these two Evenings, the Passover was to be killed; now this Fourteenth day, was called The first day of unleavened Bread, tho strictly it was not so, according to the Iewish Account of days, from Sun-set to Sun-set; but it was so after the Roman Account, who count the days as we do, from Midnight to Midnight: For the Iews began their Feast of unleavened Bread, from their Eating the Passover: So as their Fourteenth day, must needs take in so many Hours as were betwixt the setting of the Sun, and Midnight, of the first day of unleavened Bread, which held to the end of the twenty first day. So were seven entire days with a part of another. Matthew and Mark, bring in the Disciples rst, asking our Saviour, (knowing his resolution to keep the Passover) where he would have it prepared? He said (Luke says) to Peter and Iohn Go into the City to such a Man, &c. Mark and Luke here, supply something omitted by Matthew, for Matthew only mentioneth their going to the Master of the House, and telling him from Christ, The Master says my time is at Hand, I will keep the Passover at thy House with my Disciples. The other two Evangelists mention more in their Instructions; telling us that he told th, that when they c me into the City, They should see a Man carrying a Pitcher of Water, whom they should follow into what House soever he should go in, and there they should say to the Master of the House. The Master says my time is at Hand. I will keep the Passover at thy House with my Disciples. Mark and Luke add, where is the Guest-Chamber? No doubt, but at that time most Housholders, who had convenient Houses did prepare Chambers, for the several Passover Companies. Our Lord here gave his Disciples an eminent Proo of his Divine Nature, in so particularly telling them, what they should meet with in the City; and disposing the Heart of this Housholder, to so free a reception of him. For all three Evangelists agree, That the Disciples did as Iesus commanded, and as he had said unto them, and they made ready the Passover. There was a great deal of work to be done; of which none of the Evangelists say any thing. Some upon the reading of this, may be thinking. they had the Lamb? W en wa it offered? &c. According to the Law, in Exod. 12.3. the L mb was to be taken up the Tenth day, and kept to the Fourteenth; it might either be brought by those that did Eat it, or bought at Ierusalem, for they had great Markets for that purpose, some days before the Pa sover: Whether all the Lambs thus eaten, by the Paschal Societies, were first to be brought to the Temple, and then killed, and the Blood sprinkled on the Altar, and poured out at the Foot of it, and their Fat and Entrails offered, I much doubt; I rather think, this was only to be done with some of them, instead of all. That some were so killed by the Priests, their Blood so sprinkled and poured out upon, and at the Foot of the Altar, I doubt not, tho God having no Temple, nor Altar built at that time, there be no such thing in the Law, Exod. 12. but at Hezekiah's Passover, 2 Chron. 30.16, 17. we find the Levites killing the Passover, and the Priests sprinkling the Blood; but as I said before, I do not think, that the Priests and Levites killed the Lambs for all the Passover Societies: The gre t time that it must have taken, and the vast quantity of Blood would have been, the long time it must have taken to cleanse the Entrails makes it appear impossible to be done in four or five hours, for they had no longer time to kill it in. They did not begin to kill till after the Evening Sacrifice, for the day was done with, and that was betwixt two and three of the Clock, and they were to finish by Sun-set, for then the other Evening began: This inclineth me to think, that every Lamb, was not so killed and offered, only some instead of all. But what the Disciples did as to these matters, the Scripture has not told us. It is enough for us that we are told the Passover was made ready, and we may be assured, that nothing in the preparing of it was omitted, which by the Law of God was required as to this sacred Action. It was not the business of the Evangelists to acquaint us with every particular Circumstance, only to let us know that our Lord did keep the Passover, and in the close of that Feast institute his Supper, to which Relation our Evangelist now comes.

Now when the even was come, he sate down with the twelve.

And as they did eat, he said. Verily I say unto you, that one of you shall betray me.

And they were exceeding sorrowful, and began every one of them to say unto him, Lord is it I?

And he answered, and said, He that dippeth his hand with me in the dish, the same shall betray me.

The Son of man goeth as it is written of him, but woe unto the man, by whom the Son of man is betrayed, it had been good for that man if he had not been born.

Then Judas which betrayed him, answered, and said, Master is it I? He said unto hm. Thou hast said. Mark has the same, Ch. 14.. 17, 18, 19, 20, 21. And in the Evening he cometh with the twelve. And as they sate and did Eat. Iesus says, Verily I say unto you, one of you shall betray me which Eateth with me. And they began to be sorrowful, and to say unto him, one by one, is it I? And he answered and said, It is one of the twelve, that dippeth with me in the Dish. The Son of Man indeed goeth, as it is written of him, but Woe unto that Man, by whom the Son of Man is betrayed; good were it for that Man if he had never been Born. Luke says, Ch. 22.14, 15, 16, &c. And when the Hour was come, he sate down, and the twelve Apostles with him. And he said unto them, with desire have I desired to eat this Passover with you before I suffer, for I say unto you, I will not any more eat thereof until it be fulfilled in the Kingdom of God. And he took the Cup and gave thanks, and said, Take this, and divide it your selves. For I say unto you, I will not drink of the Fruit of the Vine, until the Kingdom of God shall come. Then Luke passeth to our Lords institution of the Supper: Luke mixeth the Discourse about the Person that should betray him, with the Relation about the Institution of the Supper, contrary to the Relation both of Matthew and Mark, and Iohn, so as we may reasonably think, that Luke mis-placeth it, giving us an Account of that passage, v. 21, 22, 23. within his Relation of the History of his receiving the Passover, and instituting of the Supper, which immediately followed each other, but not strictly in that Order, in which our Saviour spake them, which appeareth plainly by the other three Evangelists, to have been during the Eating of the Passover, and before the Institution of the Lords Supper. For the understanding of the History, we must understand something of the Iewish Order, in their Eating of the Passover; which was this, as we have it described, by the Learned Doctor Lightfoot. Their sitting at Meat was commonly upon Beds or Couches, made for that purpose, with the Table before them: Now at other meats, they either sate as we do, with their Bodies erect, or when they would inlarge themselves to more Freedom of Feasting, or refreshing, they sate upon the Beds, and leaned upon the Table on their left Elbow, and this, or the others posture, they used indifferently at other times, as they were disposed, but on the Passover night they thought they were obliged to use this leaning Composure, and you may take their Reason for it in some of their own Words. They used their leaning posture as Free-men do, in memorial of their Freedom. And Levi said, because it is the manner of Servants, to eat standing, therefore now they Eat sitting, and leaning, to show that they were got out of Servitude into Freedom—Upon this Principle and Conceit of Freedom, they used this manner of discumbency, frequently, at other times, but indispensably this Night, so far different from the posture enjoyned and practised at the first Passover in Egypt, when they ate it with their Loyns girded, their shooes on their Feet, their Staves in their Hands, and in hast, Exod. 12.11. v. And as the thought of their Freedom disposed them to this leaning, reposed, secure Composure of their Elbow upon the Table, and their Head leaning on their Hand, so to Emblem out the Matter the more highly, they laid their Legs under them sitting on them, and laying out their Feet behind them. (Thus the Woman, Luke 7.38. could conveniently come at our Saviours Feet to wash, anoint and wipe them.) Thus removing, and acquitting their Legs and Feet, as far as possible, from the least show of standing to attend, or readiness to go upon any ones imployment, which might carry with it the least Colour of servitude, or Contrariety to their Freedom. Now according to the manner of sitting, and leaning are the Texts to be understood, about the beloved Disciples leaning in the Bosom of Jesus, Ioh. 13.23. and on the Breast of Jesus, Ioh. 13.25. & 21.20., or, which some Translators, not having observed, or at least not expressed, they have intricated the Reader, in such gross Conceptions about this matter, as that some have thought, and some have pictured Iohn reposing himself, or lolling on the Breast of Jesus, contrary to all Order and Decency: Whereas the manner of sitting together, was only thus, Jesus leaning upon the Table with his left Elbow, and so turning his Face and Breast away from the Table, on one side: Iohn sate in the same posture next before him, with his Back towards Jesus, his Breast or Bosom not so neer as that Iohns Back and Jesus his Breast did joyn together, and touch one another, but at such a distance, as that there was space for Jesus to use his right hand upon the Table, to reach his Meat at his Pleasure, and so for all the rest, as they sate in like manner. For it is but a tange Fancy, with which some have satisfied themselves about this Matter, conceiving either, that they lay upon the Beds before the Table, one tumbling upon, or before the Breast of another, or if they sate leaning on the Table, that they sate so close, that the Back of one joyned to the Breast of another, they sate leaning but with such distance between each other, that the right Hand of every one of them had Liberty to come, and go, betwixt himself and his Fellow, to reach his Meat as he had occasion.—Thus far that Learned Man in his Discourse of the Temple-Service, in the time of our Saviour, Ch. 13. By which Discourse we may learn. 1. That the Jews at the eating of the Passover, used the very same posture as at other times they did Eat their Meat in. 2. That this was not lying along, but sitting upon their Legs, and sometimes leaning their Head upon their left Elbow, yet at such a distance one from another, as every one that sate might freely use their Right Hand to take their Meat, and reach it to their Mouths: Nor did they always sit at Meat so leaning but at their pleasure Leaned, or not Leaned, only at the Paschal Supper they always Leaned, as an Emblem of their more perfect Liberty. By this we easily understand what is Meant by Christs Sitting down with the Twelve, after the manner of that Country in eating their Meat. And as they did Eat, he said unto them. For the understanding of this we must a little inquire into the Jewish manner of Eating that holy Supper, which I will take out of the afore-mentioned Learned Author in the same Book and Chapter, Paragraph third. They being thus set the first thing towards this Passover Supper, that they went about, was, that they every one Drank off a Cup of Wine. So do their own Directories and Rituals about this thing inform us.—Now the consideration of this is of mighty use to us to help us to understand the two Cups mentioned by Luke, Ch. 22. v. 17. and again v. 20. The latter was the Cup which our Saviour consecrated for the institution of his Supper, as is plain by the Consecration of the Bread mentioned immediately before it, v. 19. The Cup mentioned, v. 17. was their first Cup of Wine, which they Drank before the Passover Supper, mentioned by Luke only. Our Saviours giving thanks when he took it, was but his Blessing of the whole Paschal Supper. Luke before this mentions some Words of our Saviour, v. 15, 16. with desire have I desired to Eat this Passover with you before I suffer. For I say unto you, I will not Eat any more thereof, until it be fulfilled in the Kingdom of God. That is, I am now about to suffer, I know that I am betrayed, I have therefore earnestly desired to Eat this Passover with you before I dye, to put an end to this Legal Service, which has now continued so many Years, and has all this time been but a Type of me, and my Death, and Oblation for Sin, Iohn 1.29. 1 Cor. 5.7. For this is the last Passover I shall Eat with you, or that you shall Eat before you see those things fulfilled in Gospel Providences, which this Service does but Typify. This indeed was but the Preface to the Paschal Supper, nor does Luke mention more of it, only addeth v. 18. For I will not Drink of the Fruit of the Vine, until the Kingdom of God shall come. Of which Words I shall here say nothing, for they are doubtless by Luke put out of the true order, being both by Mark and Matthew mentioned, as spoken after that our Saviour had Blessed, and taken the Sacramental Cup. So as questionless the 21, 22. Verses in Luke, should have been before the eighteenth, according to the order in which Matthew and Mark patteth them, and v. 18, should be put after v. 20. and so also both Matthew and Mark do place them. Luke mentioneth no more of the Paschal Supper, let us therefore return to our Evangelist. [And as they did Eat] that is, the Paschal Supper, which (according to the Law) Exod. 12.8. was the Lamb, or Kid roasted, which they were to Eat with unleavened Bread, and bitter Herbs. The Jews had an hundred Traditional Rites, which they observed about the Paschal Supper But there seems to have none of them been of any Divine Institution. The Law required no more then the Eating of the Lamb, or Kid roasted, with unleavened Bread, and bitter Herbs As to their Drink it prescribed nothing, they were left to Liberty; for their Tradition of four Cups of Wine to be Drank. &c. I cannot find any of the Evangelists mentioning our Saviours usage of any such thing, but very probably, he Drank Wine at his Pleasure, as at other Meals. Keeping only to the Rule of the Law. Now says Matthew and Mark. And as they did Eat he said Verily, I say unto you, that one of you shall Betray me. He had before told them the Son of Man should be betrayed, Ch. 17.22. &. 20.18. where he had also told them he should be Scourged, Mocked, and Crucified; but he now cometh to discover the Traytor to them. One of you: And they were exceeding sorrowful, and began every one to say unto him, Lord! Is it I? they were sorrowful that he should be Betrayed by any, but more troubled, that one of themselves should be so Accursed an Instrument, every one mistrusts his own Heart, and says, is it I? Christ replyeth, He that dippeth his Hand with me in the Dish, the same shall betray me. The Dish here could be no other, than the Dish at the Passover Supper, probably the Hand of Iudas was at that time with our Saviours in the Dish, for we Read of no more reply from any, but from Iudas. Our Saviour addeth, The Son of Man goeth as it is Written of him, but woe unto that Man, by whom the Son of Man is betrayed. It had been good for that Man, if he had not been Born. By these Words our Saviour doometh the Traytor, tho withal he tells them, That for his suffering he was determined by God, foretold by the Prophets, and so Eventually necessary, he was not dragged to it, the Son of Man goeth. But Gods Decree as to the thing, did neither take away the Liberty of Iudas his Will in Acting, nor yet excuse the Fact he did. Woe unto that Man by whom the Son of Man is betrayed. A Text worthy of their Study, who will not understand how God should Decree to permit Sin, and make a sinful Act as to the Event necessary, without being the Author of Sin. As to our Saviours Death, God had determined it, foretold it, it was necessary to be, but yet Satan put the Evil Motion into the Heart of Iudas, and Iudas acted freely in the doing what he did. Then Judas which betrayed him, answered, and said, Master is it I? and he said unto him, Thou hast said. This (as I said) maketh it very probable that the Hand of Iudas was in the Dish with our Saviours, dipping in the Sauce, when our Saviour spake these former Words. That Iudas as well as the other Disciples was with our Lord at this Action, is out of doubt. That he stayed any longer, may very well be questioned, not only because Iohn says, Ch. 13.30. He then having received the Sop, went immediately out. But because one cannot in reason think that his Guilty Conscience, should suffer him to stay beyond that Word, or that our Saviour would have admitted of the Society of so Prodigious a Traytor at his last Supper, the Institution of which immediately followed-

But all this was done, that the Scriptures of the prophets might be fulfilled, Then all the disciples forsook him, and fled. Mark has the same, Ch. 14. v. 48, 49, 50. Luke, Ch. 22. 52, 53. has it thus. Then Iesus said unto the Chief Priests, and the Captains of the Temple, and the Elders which were come to him, Be ye come out as against a Thief, with Swords, and Staves? when I was daily with you in the Temple, you stretched forth no Ha ds against me. But this is your Hour, and the Power of darknest. What our Evangelist reports as spoken to the Rabble, Luke reports as spoken to the Chief Priests, and Captains of the Temple (that is, of the Souldiers, who at that time were the Guard of the Temple) some of which it should seem, came along with the Rabble, to whom our Saviour directeth his Speech. I sate daily with you Teaching in the Temple. I observed before that it was their usual manner, for those that Taught in the Temple to Sit while they Taught, to Testify their Authority, Christ when he came up to the Passover, was wont to Teach in the Temple, and you laid no hold on me. I did not hide my self, nor go about to raise a party to defend my self, but quietly taught in the Temple, if I had been guilty of any Crime you might easily have taken me, why are you now come out against me, as against a Thief, upon whom you had need to raise the Country? why come you against me with Swords, and Staves? as if you thought I would make some Resistance to defend my self? you never saw any such thing in me, as should give you a jealousie of such a thing? But all this was done that the Scriptures of the Prophets might be fulfilled. The many Scriptures, which spake concerning the sufferings of Christ. Luke addeth, But this is your Hour, and the Power of darkness, that is, this is that which God has determined. Wicked Men and Persecutors of Christ, and his Gospel, have their Hour. There is a time which God in his wise Counsels has set, and determined, when for the Tryal of his Peoples Faith, and Patience, he suffers the Devil by vile and wicked Men, who are his Instruments, to imprison and otherwise vex, and molest his People. That such a time is their Hour, and what they do is by the Permission and according to the Counsel of God, and but an Hour, a determined, and short time, are great Arguments for to persuade us to the Exercise of Faith, and Patience. And the Power of darkness. A time when the Prince of darkness is putting forth his Power: or the Power of darkness, that is, a time of exceeding great darkness, of Affliction to me, and my Disciples. Wicked Mens Hour is always to Christs Disciples the Power of Darkness. And all his Disciples forsook him and fled. Probably all of them fled at first, tho Peter and another came back again: Or, All here signifieth the most of them. We never know our Hearts upon the prospect of great Tryals, until we come to grapple with them, and to be ingaged in them. These Disciples had all said, They would not forsake him, when it comes to the push, not one of them stands by him. But altho they shrunk at first, not without the Providence of God permitting them thus to fail in their Duty, then Governing their failers to his own Glory: yet they again returned to their Duty, after Christs Resurrection, owned Christ, preached his Gospel, and at last drank off the Cup, which he Drank of first, and were Baptized with the Baptisme, wherewith he was Baptized. All must not not be Condemned for Flight in a time of Persecution. We must observe whether they Apostatize from their Profession, or whether they do not return again, before we pass a Judgment against them.

And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take eat this is my body.

And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.

For this is my blood of the new Testament, which is shed for many for the remission of sins.

But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my fathers kingdom.

And when they had sung an hymn they went out into the mount of olives. Mark relates this with no considerable difference, Ch. 14. 22, 23, 24, 25, 26. only he says. They drank all of it, and—shed for many for the Remission of Sins. Luke says, our Saviour upon his giving the Bread, said, This is my Body which is given for you. This do in Remembrance of me. Likewise also the Cup after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you. From the 24 Verse also to the 33 of his 22. Ch. he gives us some further Discourses of our Saviour with Peter, and to his Disciples, but no other Evangelist mentioning them in this place, and Luke no where saying that they were spoken in the Guest-Chamber, I shall not consider them till I come to that Chapter in Luke. And as they were Eating, that is, while they were yet in the Guest-Chamber, where they had eaten the Paschal Lamb (for we must not think that our Saviour interrupted them in their very Act of Eating the Paschal Lamb, with these Words, and another Institution) Iesus took Bread, without doubt unleavened Bread, for this Night there was no other to be found in the House of any Jew, nor yet for seven Days which began from the Sun-set of this Night. But it will not from hence follow, that the Lords Supper must be Eaten with unleavened Bread. For tho our Saviour be to be imitated, in his Actions relating to Gospel Worship; yet not in such of them which had a plain Reference to the Iewish Worship, and were there instituted for a special reason, as unleavened Bread was, to put them in mind of the hast in which they came out of Egypt. Our Saviour at this time could use no other than unleavened Bread, for no other was to be had. And blessed it. He did not only give Thanks to God for it, and beg his Blessing upon it, which (as we have before observed) was our Saviour's constant practice where he did Eat Bread, but he set it apart, and Consecrated it for a part of his last Supper. It seemeth very probable, that this is to be understood here in the Word Blessed it. For altho the Jews, and our Saviour ordinarily used a short Prayer and Thanksgiving before they did Eat Meat, thereby showing that they owned God as the giver of those things, and depended upon him for a Blessing upon them, yet we no where Read, that they did so during the same Meal, as often as they put Bread into their Mouths. Luke (as we heard before) made a particular mention of our Saviours Blessing the Paschal Supper. The mentioning of ours Saviours Blessing of this Bread, manifestly leadeth us to a new Notion. and Institution, and the repeating of it again, v. 27. upon his taking the Cup, does yet further Confirm it. That our Saviours Blessing both the one and the other, signifieth to us not only his giving Thanks to God, and begging of Gods Blessing, as upon ordinary Food, but his Sanctifying the one, and the other to be used as a new Gospel Institution, for the Rememb ance of his Death. And brake it, and gave it to the Disciples, whether (as some say) the Master of the Jewish Feasts was wont after begging of a Blessing, thus to break Bread and to give it to all the Guests, I cannot tell, I know no Scripture we have to assure us of it; certain it is our Saviour, brake it, and did give it to his Disciples; that he gave it into their Mouths, they not touching it with their Hands, or that he gave it into every one of their particular Hands, the Scripture says not, nor is it very probable, except we will admit, that he changed the posture he was in; for let any Judge how probable it is that one sitting upon his Legs, Leaning, or not Leaning, (the constant posture they used in Eating, whether the Paschal Supper, or any other Meals) keeping his posture, could reach it to eleven Persons in the same posture, to put it into their several Mouths, or give it particularly into every one of their Hands; it is therefore more probable, that he put the Dish, or Vessel in which the Bread was from him; to him that sate next to him, and so it was conveyed from Hand to Hand till all had taken it, after he had first spake as followeth. Those who can think otherwise, must presume that our Lord changed his posture, which I am sure is not to be proved, from any place of holy Writ. And said, Take Eat this is my Body. (Luk adds) which is given for you. Do this in Remembrance of me. Paul puts all together, 1 Cor. 11.24. only for given he says Broken what Contests have been, and yet are betwixt the Papists, Lutharanes, and Zuinglians (since called Calvinists) about the true sense of those Words. This is my Body, every one knows. The Papists make the sense this; This Bread once Consecrated by the Priest, is presently turned into the very Body and Blood of Christ, which every Communicant Eateth. Hence are their Adorations to it, their Elevations of it, their carrying it about in Solemn Processions &c. The Lutherans, tho they see the Gross Absurdities of this sense, yet say. That the true and real Body and Blood of Christ, in its true substance, is present with the Bread and Wine in the Sacrament, and Eaten by every Communicant. Both these opinions agree in this Absurdity, That Christs Body now must be no true humane Body, for we know that all true Humane Bodies are subject to our Senses; and some one place that they cannot at the same time be in another, much less in a thousand or ten thousand places at the same time. But neither the Papist nor the Lutheranes will hear of any Arguments from that Head, but stick to the Letter of our Saviours Words. The Zuinglians say the meaning is. This signifieth my Body. In the same Sense, as it is said, Christ is the Way, a Door, a Vine, a Shepherd, and it is said of the Lamb, Exod. 12.11. This is the Lords Passover; yet they are far from making it this orOrdinance a bare empty Sign, but do acknowledge it a sacred In tit tion of Christ in the Gospel, in the Observation of which he does vo chsafe his spiritual Presence, so as every true Believer worthily receiving, does Really and Truly partake of the Bod and Blood of Christ, That is, all Benefits of his Blessed Death, and Passion, which is undoubtedly all intended by our Saviour in these Words; and when he says, Take Eat, he means no more, than that true Believers should by the Hand of their Body take the Bread, and with their bodily Mouths eat it, and at the same time by the Hand, and Mouth of Faith. Receive and apply, all the Benefits of his Blessed Death and Passion, to their Souls; and that they should do this in remembrance of him, that is, (as the Apostle, 1 Cor. 11.26. expounds it) showing forth the Lords Death, till he come. It followeth: And he took the Cup, and gave Thanks; and gave it to them saying. Drink ye all of it. For this is my Blood of the New Testament, which is shed for many, for the Remission of sins. Christ's taking of the Cup, and giving of Thanks, were Actions of the same Nature, with those which he used with a Relation to the Bread, of which I spake before: Let the Papists, and Lutherans say what they can, here must be two Figures acknowledged in these Words. The Cup here is put for the Wine in the Cup; and the meaning of these Words: This is my Blood of the New Testament, must be: This Wine is the sign of the New Covenant. Why they should not, as readily acknowledge a Figure in those Words, T is is my Body, I cannot understand; the Pronoun This in the Greek, is in the Neuter Gender, and applicable to the term Cup, or to the term Blood; but it is most reasonable to interpret it: This Cup, That is, the Wine in this Cup, is the Blood of the New Covenant, or Testament; That is, the Blood by which the New Covenant is confirmed, and established. Thus the Blood of the Covenant, signifieth in several Texts, Exod. 24.8. Zech. 9.11. 9.20. & Heb. 10.29. Which is shed for many, for the Remission of sins, to purchase Remission of sins; and this lets us know, that by Many, here cannot be understood all individuals, unless we will say, that Christ purchased a Remission of sins for many, who shall never obtain it, which how he could do, if he died in their stead, suffering the Wrath of God due to them for sin, is very hard to understand. But I say unto you, that I will not henceforth Drink of the Fruit of the Vine. I observed before, that Luke puts these Words before the Institution of the Supper, and some think that they properly belong to that place, but I understand no reason for it, Matthew and Mark both placing it here; nor does it seem probable, that after these Words, our Saviour should presently Drink of it, in the Institution of his Supper; some here Object our Saviours drinking after his Resurrection; but besides that, it cannot be proved that he drank any Wine, neither did he otherwise eat, or drink at all, but to show that he was indeed risen (for he Hungred and Thirsted no more after his Resurrection) Or else by this Phrase our Saviour only meant, I will no more participate in this Ordinance with you, Vntil I drink it New with you in my Fathers Kingdom, that is in Heaven. Some will say, Shall there then be drinking of Wine in Heaven? Ans. No, neither does the Particle Vntil, ignifie any such thing: But the Joys and Pleasures of Heaven, are often Metaphorically set out, under the Notion of sitting down to Banquet, Chap. 8.11. Supping, Rev. 3.20. Eating and Drinking, Luk. 22.30. Our Saviour calls this New Wine to signifie, that he did not by it mean, such Wine as Men drink here: I will not henceforth drink of the Fruit of the Vine, but both you and I in my Fathers Glory, shall be satisfied with Rivers of Pleasures, which shall be far sweeter, and more Excellent than that, which is but the juyce of the Grape, and the Fruit of the Vine. And when they had sung an Hymn, they went out into the Mount of Olives. That the Iews were wont to close their Passover-Supper with singing an Hymn I do not doubt: Nor that they had some particular Psalms, or Hymns, which they used at that time to sing: But whether it were any of these, that our Saviour at this time Praised God with, I cannot tell, much less, whether he designed this Praising of God, with particular Relation to the Paschal-Supper, or His Supper, which he had now instituted, or both. The inquiries after these things, are but insignificant Curiosities, fit for such as have more mind, to look into the skirts of Holy-Writ, than to find out of it, what may be of Profit and Advantage to them. Our Saviour doubtless intended by this to instruct us, That the Ordinance of his Supper, is an Euchristical Service, wherein our Souls are most highly concerned to give Thanks unto God, and as Singing, is an external Action, which God has appointed to express the inward Joy and Thankfulness of our Hearts; so it is very proper to be used at that Holy Institution. They went out to the Mount of Olives. Our Lord knew that his time was now come, when he must be actually delivered into the Hands of his Enemies. That he might not therefore cause any disturbance, either to the Master of the Family wherein he was, or to the City, tho it was ow Midnight, he goeth out of the City (the Gates being either open, (because of the multitude of People) very late; or else easily opened to him) to the Mount of Olives. A Mountain in the way, betwixt Ierusalem and Bethany, so called, as is thought, from the multitude of Olive Trees growing upon, and about it. The Evangelist as yet mentioneth nothing of Iudas, who now was gone to Plot his work, and will anon return to accomplish it. In the mean time let us follow our Saviour, attending to his Discourses and Actions.

Then says Jesus unto them, All ye shall be offended, because of me this night, for it is written, I will smite the shepherd, and the sheep of the flock, shall be scattered abroad.

But after I am risen again, I will go before you into Galilee.

Peter answered and said unto him. Though all men shall be offended because of thee, yet will I never be offended.

Jesus says unto him, Verily I say untothee, that this nightbeforethecockcrow thou shalt deny methrice.

Peter said unto him, Though I should dye with thee, yet will I not deny thee, Likewise also said all the disciples. Mark has the same, Ch. 14.27, 28, 29, 30, 31. only v. 30. he says: This Day, even this Night, before the Cock crow twice, Thou shalt deny me thrice. Luke, Ch. 22.31, 32, 33.34. has it not entire, but he has something of it, with some Addition, thus, And the Lord said, Simon, Simon, behold Satan has desired to have you, that he may sift you as Wheat. But I have prayed for thee, that thy Faith may not fail, and when thou art converted, strengthen thy Brethren. And he said unto him, I am ready to go with thee, both into Prison, and to Death. And he said unto him, I tell thee, Peter, that the Cock shall not Crow this Day, before thou shalt thrice deny that thou knowest me. Those who read the Evangelists, must remember that they did not write our Saviours words from his mouth, but from their Memories, and therefore must be allowed to vary in their Expressions, and in Circumstances, giving us only an Account of the substance of Words and Actions, as their Memories served them, from whence also it is, that some of them have some Circumstances, not in the others. Our Saviours design here in General, is to inform his Disciples of something, which would happen by and by. All ye (says he) shall be offended, because of me this Night. The word offended, is of a very large Signification in Holy-Writ; here, it seems to signifie disturbed; or troubled, tho if we take it strictly for stumbling, so as to sin, it was true enough, for that happened, (as we shall see anon) which made them to forsake Christ and fly, which doubtless was their sin. For it is written, I will smite the Shepherd and the Sheep of the Flock shall be scattered. The words are, Zech. 13.7. The words there are Imperative, smite the Shepherd. There are different Opinions, whether that Text is primarily to be understood of Christ, or it be only a Proverbial Speech, which the Prophet made use of with another reference, which yet Christ does apply unto himself. I do more encline to think, that Christ here interpreteth the Prophecy, to relate Primarily to himself, for he does not say, As it is said, but, As it is written, yet consider it as a Proverbial Speech, it is true of others also. But certainly our Saviour designed to uphold the Spirits of his Disciples, by letting them know, that tho they should see the Shepherd smitten, that is, Himself, who is the Good Shepherd, Ioh. 10.1. and is called by the Apostle, the Great Shepherd of the Sheep, Heb. 13.20. the Chief Shepherd, 1 Pet. 5.4. yet they should not be disturbed, for, 1. It was no more than was Prophecied concerning him, Zech. 13.7.2. Tho at present they were scattered, yet it should not be long, for he should Rise again, and then he would go before them into Galilee, which was fulfilled, as we read, Mar. 16.7. Upon these words, Peter whom by all the Gospel History, we shall observe to have been of the highest Courage, and forwardest to speak, says, Tho all Men should be offended, yet will I never be offended. These doubtless were his present Thoughts, this his sudden Resolution, here now seem to come in our Saviours Words to Peter, mentioned by Luke only, Ch. 22.31. Simon, Simon, Satan has desired to have you, that he maysift you as Wheat. But I have Prayed that your Faith might not fail, when thou art converted, strengthen thy Brethren. You is in the Plural Number, and to be interpreted by You all, tho our Saviour directeth his Speech only to Peter, who first spake, whom he calleth by his own Name; and doubleth it, to signifie his Earnestness in giving him warning. To sift you. In sifting there are two things. 1. The shaking of the Corn up and down. 2. The Separation of the Grain, from the Dust, or its Seeds mixt with it: Satan has desired, or has obtained leave of my Father, to trouble you all, shaking your Faith this and that way. But I have Prayed, that altho the workings of your Faith be suspended, and the Habit of your Faith be shaken, yet it may not utterly fail, but the Seeds of God may abide in you: You shall not wholly fall away, but be renewed again by Repentance, and when thou art converted, when thou hast fallen, and shalt have a sight of thy Error, and be humbled for it, indeavour to strengthen thy Brethrens Faith: We may observe from hence. 1. That Temptations are siftings. God sifts us to purge away our Dross. Satan sifts us, if it were possible to take away our Wheat. 2. That the Devil is the great Tempter. Others may hold, and move the Sieve, but he is the Master of the Work. 3. That he has a continual desire to be sifting in God's Flower. 4. That he has a Chain upon him, he must ask Gods leave to trouble his People. 5. That God often giveth him leave, but through Christs pleadings, he shall not Conquer. He may sift and trouble a Believer, but the Believers Faith shall not fail. 6. That in the hour of Temptation, we stand in Christs strength, by the Virtue of his Intercession. 7. That lapsed Christians, when the Lord has restored them, ought to indeavour to strengthen and establish others. Jesus says to Peter, Veril I say unto thee, that this Night before the Cock crow thou shalt deny me thrice. Luke says, Thou shalt deny that thou knowest me. Mark says, before the Cock crow twice: And so interpreteth Matthew, for he denied Christ but once, before the Cock did crow once. How little do we know our selves, that cannot tell what our Hearts will be, three or four hours? Peter was too confident of the contrary, and replyeth again, upon our Saviour telling him: That if all should deny him, he would not. So also, they all said, but what happened we shall hear more by and by.

Then came Jesus with them, unto a place called Gethsemane, and says unto the disciples, Sit ye here, while I go and pray yonder. Mark leaveth out Yonder, Ch. 14.32. Luke says, Ch. 22.39. He came out, and w nt as he was wont, to the Mount of Olives, and his Disciples followed him. And when he was at the place, he said unto them: Pray that you enter not into Temptation. And he was withdrawn from them a stones cast, and kneeled down and Prayed. Whether this Gethsemane, were the name of a Garden, or of a Village, wherein was a Garden, is not much Material for us to know: In Ierusalem they say, they had no Gardens, but their Gardens were without the Gates; certain it is, it was on the other side of the Brook Cedron, Ioh. 18.1. and either in, or at the Foot of the Mount of Olives. Thither Christ went with his Disciples: That is, eleven of them, we shall hear of the twelfth by and by, Luke says, that he bad his Disciples Pray, that they might not enter into Temp ation: These Words Matthew and Mark have, after Christ's first return to them: They say, he now said only, Sit you here, while I go and Pray yonder.

And he took with him Peter, and the two sons of Zebedee, and began to be sorrowful, and very heavy.

Then says he unto them, My soul is exceeding sorrowful unto death, tarry ye here, and watch with me. Mark names the three Disciples, Ch. 14. v. 33, 34. And he taketh with him Peter and Iames, and Iohn, and began to be sore amazed, and to be very heavy. And says unto them, my Soul is exceeding sorrowful unto Death: Tarry ye here and Watch. The three Witnesses of his Transfiguration, Ch. 17.1. He takes also to be Witness of his Agony, He began to be Sorrowful, and very Heavy. The words in the Greek are expressive of the greatest Sorrow imaginable, which he further expresseth, v. 38. Saying, My Soul is exceeding sorrowful unto Death. This was not wholly, upon the Sense of his approaching Death, for he laid down his Life, no Man took it from him. Nor yet, to consider how his Disciples would be left; but in the Sense he had, of the Wrath of God due to Man for sin, which he now felt, bearing our sins. So as this was a part, and a great part of his suffering, as appears by his following earnest Prayers, for the passing away of that Cup, his Sweating as it were drops of Blood, Luk. 22.44. The Angels coming and Ministring unto him, Luk. 22.43. Luke says, he was in an Agony, which signifieth a great inward Conflict.

And he went a little further, and fell on his face and prayed, saying, O my Father if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt. Mark says, He went forward a little, and fell on the Ground, and Prayed, that if it were possible, the hour might pass from him. And he said, Abba Father! All things are possible unto thee, take away this Cup from me: Nevertheless, not what I will, but what thou wilt, Ch. 14.35, 36. Luke says, He was withdrawn from them about a stones Cast, and kneeled down, and Prayed, Saying, Father if thou be willing, remove this Cup from me: Nevertheless, not my Will, but thine be done. Here are three distinct Forms of Words, but all agreeing in one, and the same Sense. Matthew says, He went a little further and fell on his Face, and Prayed. He at his first Motion carried but three with him: Peter, Iames, and Iohn, now he leaves them, but not far, Luke says, about a stones Cast. Fervent Prayer loves Privacy, and Christ by this teacheth us, that secret Prayer is our Duty, He fell on his Face, Luke says, He kneeled, he possibly at first Kneeled, then fell on his Face: We read in Scripture of Sitting, Standing, Kneeling, and Prostration used in Prayer, the first and last rarely Standing and Kneeling, were the most ordinary Postures. David prayed sitting in his House, 2 Sam. 7.18. Abraham fell on his Face, Gen. 17.17. So did Moses and Aaron, Numb. 16.22.45. Prostration was ordinarily use in great Passions, hardly otherwise in Prayer. Saying, O my Father if it be possible, let this Cup pass from me: Nevertheless, not as I Will, but as thou wilt. Mark first tells us the Sum of his Prayer, then says, he said Abba Father! All things are possible unto thee: Take away this Cup from me: Nevertheless, not what I Will, but what thou wilt. Luke says, he said, If thou be willing, remove this Cup from me: Nevertheless, not my Will, but thine be done. Luke's, If thou be willing, expounds Matthew's if it be possible. A thing in it self may be possible, which considered in its Circumstances is not so, thus (as it is,) Mark, All things are to God possible: But yet it is not possible for God to alter any thing which he has decreed, or said shall come to pass because God is not as Man: One that can Lye, or Repent. But it will be Objected. Did not Christ know, that it was not possible? Did not he himself, v. 54. say. Thus it must be? I answer, It is one thing what he knew, as he was God, and of Councel with the Father; and another thing what he Prayed for, a Man: Besides, our Saviours saying, If it be possible, does not suppose that he knew it was possible: It signifieth no more than this. Father, my Humane Nature has an Aversion from this heavy stroke, so as if it were possible, it craves of thee a Discharge from this Curse: Nevertheless, not my Will, but thine be done. The first Clause, is but the Expression of the natural (but not sinful) infirmity of his Flesh: The latter a perfect Resignation, of his Will to God. In the first, he tells his Father, what his natural Flesh would crave, if it might consist with the Will of God. In the second, he begs that whatsoever his Flesh craved, yet the Will of God might be done. And herein he sets us a perfect Pattern for our Prayers, for deliverance from Temporal Evils, viz. With a Submission to the Will of God. By this, our Saviour does not declare himself ignorant, or incertain of the Divine Will. Only as, tho the Person that dyed was God-man, yet the Humane Nature only dyed: So, tho the Person that prayed was God-man, yet he only prayed, as he was Man.

And he cometh unto the disciples, and findeth them asleep, and says unto Peter, What, could ye not watch with me one hour?

Watch, and pray, that ye enter not into temptation: The spirit indeed is willing, but theflesh is weak. Mark has the same, Ch. 14.37, 38. Luke has nothing of our Saviour's going the second, or third time; but has some other passages, which we shall consider by and by, and telleth us but once, of his finding the Disciples asleep, which we shall also take notice of, in their Order. Whether Christ came this first time, only to Peter and Iames, and Iohn, whom he had left nearer to him, or to the other eight, left at a further distance, I cannot determine, but think the first most probable: He says unto Peter, and so to Iames and Iohn: What could ye not Watch with me one Hour? You Peter, that even now wert so resolute for me, and you Iames and Iohn, that told me, You could Drink of the Cup whereof I Drank, and be baptized with the Baptism I should be baptized with, what? Do you faint the first time? Watch and Pray, that you enter not into Temptation. Here he calls them to a greater Watching, spiritual Watching, in Opposition to Security, that they might not fall under their Temptations. By watching, he directeth them to the use of such means, as were within their Power to use; by adding Pray, he lets them know, that it was not in their Power, to stand without Gods help and Assistance, which must be obtained by Prayer, and upon their Praying, should not be denied them. The Spirit indeed is Willing, but the Flesh is Weak. The Spirit sanctified by Divine Grace, is resolved with Constancy to perform its Duty; but the Flesh, the sensitive part, is apt to Faint and fall away, when terrible Temptations assault us: Therefore you should earnestly pray for super-natural strength, and be Vigilant, lest you be surprized and overcome by them. The words also, may have an immediate Respect to their being overtaken with sleep in this hour of Christ's Summons; tho they resolved Affectionately to attend him, and cleave to him.

He went away again the second time, and prayed, saying, O my Father if this cup may not pass away from me, except I drink it, thy will be done.

And he came, and found them asleep again, for their eyes were heavy. Mark says, Ch. 14.39. And again he went away and Prayed, saying the same Words. And when he returned he found them asleep again (for their Eyes were heavy) neither wist they what to Answer him, saying the same Words. How our Translation came to translate this so I cannot tell, in the Greek it is, which must be Translated, The same Word, or the same Speech, not Words (if that were the Evangelists Sense.) But that it is not, for as it is plain, our Saviour used more than one Word. So it is as plain, it was not the same Speech, or Form of Words, for we have met with four different Forms already, Our Lord prayed but thrice, so as he could not say the same Speech. But here signifies Matter.—Speaking the same Matter, or to the same Sense, and thus we translate it, Mar. 1.45. Mar. 2.2. and in a multitude of other Texts, in Correspondence with the Hebrew. He comes to them a second time, and findeth them asleep. So quickly did they find the Truth of what he had but now taught them. That the Spirit is willing, but the Flesh is Weak, for there is no doubt but they did what they could to keep themselves awake.

And he left them, and went away again, and prayed the third time, saying, the same words.

Then cometh he to his disciples, and says, Sleep on now, and take your rest, behold the hour is at hand, and the Son of man is betrayed into the hands of sinners.

Rise, let us be going, Behold he is at hand, that does betray me. Mark says nothing of this third Praying, but says, And he cometh the third time, and says unto them, sleep on now, and take your rest, the Hour is come, Behold the Son of Man is betrayed into the Hands of Sinners, Rise, let us go, lo he that betrayeth me is at Hand; what the meaning of saying the same Words is, we heard before, praying to the same sense, or saying the same thing, or matter, tho using other Words, as it is plain he did, Luke 22.43. tells us, There appeared an Angel to him strengthening him. This is not the first time we read of Angels appearing and Ministring to Christ. They did so, Ch. 4.11. after his Conflict with the Devil, in the Wilderness. Now an Angel appeared to him in the Hour of Temptation. Then he had without, troubles. But now he has within, Fears, being in a great Agony. Thus it is said, Iohn 12.27. that he being in a conflict, and praying, Father save me from this Hour; but for this cause I came unto this Hour. Father! Glorify thy Name. A Voice was heard, saying, I have both Glorifyed it, and will glorify it again. There the Answer was Testifyed by a Voice from Heaven, Here, it is by an Angel (so God, Dan. 9.21. let Daniel know his Prayer was heard) Hannah knew another way by the Peace of her Spirit after Prayer—her Countenance was no more sad. How the Angel did strengthen him we are not told. Let no Man think that he who was the Son of God needed an Angel to strengthen him: he was not now exerting his Divine Verture, but by his suffering showing that he was truly Man, and as to that nature, made lower than the Angels. Luke addeth, And being in an Agony he prayed more earnestly, and his Sweat was as it were great drops of Blood, falling down to the Ground, v. 44. These Words are Expre sive of the great Conflict of our Saviours Spirit, which was such as thrust out Sweat like great drops of Blood, whether they were very Blood, or Sweat with some mixture or Tincture of Blood, is very hard to determine, nor of any Consequence for us to know, it is no unusual thing for Bodies to breath out Sweat in ordinary Conflicts of Spirit, this was much more than ordinary. Luke says, that when he rose up from Prayer, and was come to his Disciples, he found them Sleeping, for Sorrow. And said unto them, why Sleep you? Rise and Pray lest ye enter into Temptation. All three Evangelists agree, that Christ coming the third time found them Sleeping, Luke gives one Reason of it for Sorrow. Their sorrow added to their Watching, may be some excuse for their sleeping, tho otherwise it was a time which called for more Waking. The Evangelists do not so well agree in what Christ said to his D sciples. Luke says, Rise up and pray lest you enter into Temptation. Matthew and Mark say, he said, Sleep on now and take your Rest, &c. he might say both. Nor can we determine whether he spake those Words seriously, as willing that they should t ke their Rest, for they could be no further useful to him, whose time was now come, he was betrayed, and the Traytor was at Hand: Or, with some Reflection upon them, for their Drowsiness, which the Words going before, what could you not Watch with me one Hour? seem to hint us.

And while he yet spake, lo Judas one of the twelve came, and with him a great multitude, with swords and staves, from the chief priests, and elders of the people. Mark says the same, Ch. 14.43. adding also the Scribes. Luke says there was a Multitude, and Iudas went before them adding, that he drew near to Iesus to kiss him, Luke 22.47, If any ask, How Iudas knew where Iesus was at that time of the Night, or rather so early in the Morning. Iohn satisfieth us, Ch. 18.2. And Judas also which betray'd him, knew the place, for Iesus oft times resorted thither with his Disciples. And then goeth on Judas then having received a Band of Men, and Officers, from the Chief Priests and Pharisees cometh thither, with Lantherns, and Torches, and Weapons. Those skilled in the Jewish Learning tell us, that the ordinary Guard of the Temple belonged to the Priests, and such Officers as they imployed; but upo their great Festivals, the Roman Governour added a Band of his Souldiers, who yet were under the command of the Priests. It is thought these Officers, Souldiers and others came with a Warrant to apprehend our Saviour from the Iewish Sanhedrim or highest Court, which was made up of Chief Priests, Scribes, and Pharisees, and the Elders of the People, they had Torches and Lentherns, because it was yet dark, before the Day was broke. Swords and Staves to be ready against any Opposition. Iudas the Traytor comes before as their Leader.

Now he that betrayed him, gave them a sign saying, Whomsoever I shall kiss, that same is he, hold him fast.

And forthwith he came to Jesus, and said, Hail master, and kissed him. Mark, Ch. 14. v. 44, 45. differs not, only instead of Hold him fast, he has, Lead him away safely, and instead of Hail Master! he says, Master, Master. There is in these Words nothing difficult or doubtful, Iudas had given them a sign how to know Christ, that was his Kissing of him, being come where he was he steps to our Saviour and kissed him, by which he let them know, that he was the Person against whom their Warrant was.

And Jesus says unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. Mark says nothing of what Christ said to him, Luke, Ch. 22.48. adds, that Christ said to him, Iudas, betrayest thou the Son of Man with a Kiss? Whether Christ used this Compellation of Friend to Iudas, to mind him what he formerly had been, and still ought to have been, or as a Common Compellation, (as we oft use it) is not much Material. A Kiss is the Symbol of Friendship, and Kindness, and therefore very impoperly used by a Traytor and professed Enemy (yet so used by Ioab to Amasa, 2 Sam. 20.9.) That makes our Saviour ask him, if he were not ashamed to betray the Son of Man by a Kiss. Iudas, by calling him Master, Master, acknowledged he had been once his disciple. By his Kiss, he pretended Friendship to him, yet betrayed him. O the depth of desperate Wickedness, which is in the Heart of Man! especially such as Apostatize from a former Profession, they are commonly the worst and falsest Enemies of Christ, and his Gospel.

And behold one of them which were with Jesus stretched out his hand, and drew his sword, and stroke a servant of the high priests, and smote off his ear.

Then said Jesus unto him, Put up again thy sword into his place, for all they that take the sword shall perish with the sword.

Thinkest thou that I cannot now pray to my father, and he shall presently give me more then twelve legions of Angels?

But how then shall the scriptures be fulfilled that thus it must be? Matthew relates this History shortly, but Mark much more, Ch. 14.47. he says no more than this. And one of them that stood by, drew a Sword, and smote a Servant of the High Priest, and cut off his Ear. Luke also relates something of it in, Ch. 22.50.51. And one of them smote a Servant of the High Priest, and cut off his Right Ear. And Iesus answered and said. Suffer ye thus far, and he touched his Ear and healed it. Iohn relates the same passage with some more particulars, Ch. 18.10. Then Simon Peter having a Sword drew it, and smote the High Priests Servant, and cut off his Right Ear. The Servants Name was Malchus. Then said Iesus unto Peter, Put up thy Sword into the Sheath. The Cup which my Father has given me to Drink, shall I not Drink it? If any ask, how Christ and his Disciples came to have a Sword, he may be satisfyed that they had two, from Luke 22. v. 35, 36, 37, 38. (which Verses being in none of the other Evangelists, I have left, to be spoken to in their order) The Disciples seeing the Officers (as was said v. 50.) laying Hands on Christ, as Luke says, knowing what would follow. One of them, (St. Iohn tells us it was Peter) drew a Sword, and smote off the Right Ear of one of the High Priests Servants. Iohn tells us his Name was Malchus. Our Saviour reproveth Peter, commanding him to put up the Sword again into its Sheath, and telling him, That he who taketh the Sword, should Perish with the Sword. It is to be understood of private Persons, taking up the Sword to destroy their Lawful Magistrates, and this Lesson it teacheth all Christians. Men must have the Sword given orderly into their Hands, before they may use it, and that no private Person can have against the Supream Magistrate. 2. 2. Secondly, (says our Saviour) I needed not thy help to defend me, If I were to make any defence, I could pray to my Father, and he should give me more then twelve Legions of Angels, there is therefore no need of thy drawing a Sword in my defence. 3. The Scripture (says he) must be fulfilled, it was Prophesied of me that I should be thus used, and those Prophesies must be fulfilled. Having reproved Peter, and silenced his Passion. Luke tells us, he begged leave so far as to touch his Ear, and he healed it, thus doing good to those that hated him, and working a Miracle in the sight of them, which (had not their Hearts been hardened) might have convinced them, both of his Innocency, and his Divine Power, but they take no notice of his kindness. Now he applyeth himself to the Multitude of his Enemies.

In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves, for to take me? I sate daily with you teaching in the Temple, and ye laid no hold on me.

And they that had laid hold on Jesus, led him away to Caiphas the high priest, where the scribes, and the elders were assembled. Mark, Ch. 14.53. says. They led Iesus away to the High Priest, and with him were assembled all the Chief Priests, and the Elders, and the Scribes. Luke says no more but Then they took him, and led him, and brought him into the High Priests House, Ch. 22.54. John says, Then the Band, and the Captain, and the Officers of the Iews, took Iesus, and Bound him. And led him away to Annas first, for he was Father-in-Law to Caiphas, who was the High Priest that same Year. Ioh. 18.12, 13. All things were now out of order in the Jewish Church. Regularly, their High Priests were to be such as derived from the Eldest Son of Aaron, and were to hold in their place for Life, but they were now chosen Annually, and their Conquerours ruled the choice as they pleased. Yet some think, that in this the Jews kept something of their Ancient form, and the High Priest was chosen Regularly of the House of Aaron and for Life, but the Romans when they listed turned him out, and sold the Place to another, and such a one was Caiphas, who was at that time High Priest, Son-in-Law to Annas; their carrying of Christ first to Annas his House, was no more than to stay there a while till Caiphas, and the Council which was appointed to meet that Morning at the House of Caiphas could assemble.

But Peter followed him afar off unto the high priests palace, and went in, and sate with the servants to see the end. Mark adds, Ch. 14.54. and warmed himself at the Fire. Luke says, Ch. 22.54, 55. Then took they him, and led him, and brought him to the High Priests House, and Peter followed afar off, and when they had Kindled a Fire in the midst of the Hall, and were set down together, Peter sate down amongst them. Iohn gives us a more particular account, how Peter came into the Hall, Ch. 18, 15. And Simon Peter followed Iesus, so did another Disciple, that Disciple was known unto the High Priest, and went in with Iesus into the Palace of the High Priest. But Peter stood at the Door without. Then went out that other Disciple, which was known unto the High Priest, and spake unto her that kept the Door, and brought in Peter. Some think that this other Disciple was Iohn himself, but it is not probable that Iohn and the High Priest should be so well acquainted, it is more probably judged, That it was none of the Twelve, but one who favoured Christ more secretly, some Citizen of Ierusalem whom the High Priest favoured, or at least knew by Face, and had some respect for, and therefore he was admitted in, and he helped Peter in, who being come in, and a Fire kindled in the Hall, the rest of the Company sate down and warmed themselves by the Fire, Peter also sate down amongst them, being desirous to see the end.

Now the chief priests, and elders, and all the council sought false witnesses against Jesus to put him to death.

But found none, yea, tho many false witnesses came, yet they found none. At the last came two false witnesses. Mark Expounds this latter Verse, Ch. 14. v. 56. For many bare false Witness against him, but their Witness agreed not together. It is plain that they had taken up a Resolution to destroy Christ one way, or another, but they will make a Show of Justice, in the Execution of their Malice. The Council being sate, it is not to be thought that they had then Leisure to send about for Witnesses, but out of their Malice, they screwed, and fifted such Witnesses as were brought to see if they could get of them upon their Oaths, to affirm any thing against them, which by their Law was Capital. Many false Witnesses came, yet they found none. That is, no two agreeing in the same Story, as the Law required, Deut. 19.15. for a single Testimony was none. Vox unius est Vox nullius. A single Witness, is no Witness. Or none that could testify any thing of a Capital Nature, many came and Witnessed Trivial things, but none Witnessed any thing which touched his Life, till at last came two false Witnesses.

And said, This fellow said, I am able to destroy the temple of God, and to build it in three days. Mark says, Ch. 14.57, 58, 59. And there arose certain, and bare false Witness against him, saying, We heard him say, I will destroy this Temple, that is made with Hands, and within three Days I will build another made without Hands. But neither so did their Witness agree together. These are called by the Evangelists, false Witnesses; our Saviour said, Ioh. 2.19. Destroy ye this Temple, and in three Days I will raise it up, Speaking of his Body, as Iohn tells us there. v. 21. he did not say, I will destroy this Temple, made with Hands, and within three Days I will Build another, made without Hands. But Mark says, These Witnesses could not agree in their Tale, or their Testimony, tho agreeing was not sufficient to make him guilty of a Capital Crime. The High Priest must use some other Arts.

And the high priest, arose, and said unto him, Answerest thou nothing? what is it which these witness against thee.

But Jesus held his peace, And the high priest answered, and said unto him, I adjure thee by the living God, that thou tells us, whether thou be the Christ the Son of God. Mark speaks to the same purpose, Ch. 14.60, 61. The High Priest, expected a long defence, and so to have had matter of Accusation against him out of his own Mouth. Christ disappointeth him, saying nothing at all, either out of Modesty, or not thinking what they said of any Moment, or worthy of any reply, or perhaps seeing that they could not agree in their Tale, so as what they said was of no force against him. The High Priest therefore comes at last to examine him, Ex officio. Mark says Ch. 14.61. Again the High Priest asked him, and said unto him, Art thou the Christ the Son of the Blessed. Luke to give us the Story of Peter, from his fir t coming into the High Priests Hall to his going out, entire, interrupteth himself a little in his Relation of their dealings with Christ, and then relates some Indignities offered him, which the other Evangelists do not mention. Which seem to have been offered him, while the Souldiers and the Rabble had been before he appeared in the Council, Ch. 22.63, 64, 65, 66, 67. And the Men that held Iesus mocked him, and Smote him, and when they had Blindfolded him, they stroke him on the Face, and asked him, saying, Prophesie who is it, that smote thee? And many other things, Blasphemously they spake against him. And as soon as it was Day, the Elders of the Peop e, and the Chief Priests, and the Scribes came together, and led him into their Council. Then he mentioneth nothing of what the Witnesses said, possibly because it was nothing of Moment, nothing upon which they proceeded against our Saviour or his Life, but goes on—Saying, art thou the Christ, tell us. Matthew says, art thou the Christ the Son of the Living God. Mark, the Son of the B essed. It is plain both from this Text, and from Iohn 1.49. that the Jews did expect a Messiah, who should be the Son of the Ever-living and Blessed God, but whether they understood that he should be the Son of God by Nature and Eternal Generation, or only by a more special Adoption, than the whole Iewish Nation was (to whom the Apostle says belonged the Adoption) I cannot say. I adjure thee to tell us, that is, as some say, I charge thee upon thy Oath to tell me (but it does not appear that they had given any such Oath to him, the Guilty Person was not wont to be forced by an Oath to accuse himself, neither is it very probable, that our Saviour would have taken such an Oath. The Sense therefore seemeth to be rather I command, or require, or charge thee, as Solemnly as if thou hadst taken an Oath (as in the presence of God) to tell us. Or I charge thee with a terrible imprecation on thee, if thou speakest falsely, or wilt be silent to declare, if thou be the Christ the Son of the living God.

Jesus says unto him, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man, sitting on the right hand of power, and coming in the clouds of heaven. Mark, Ch. 14.62. says, And Iesus said, I am, and you shall see, &c. Luke says, And he said unto them, If I tell you, you will not believe. And if I also ask you, you will not Answer me, nor let me go. Hereafter shall the Son of Man sit on the Right Hand of the Power of God. What all the Evangelists say, put together, makes up our Saviours perfect Answer. To what purpose (says Christ) should I Answer you? This is now but a Captious question, not propounded by you to that end that you might be satisfied as to the Truth, but only to ensnare me, for if I should tell you I am, you would not believe it. If I should argue the matter with you, you would give me no Answer. I have given you Proof enough, but yet, Caiaphas, thou hast said the Truth, I am the Christ, the Son of the ever Living blessed God, and to confirm you further; Hereafter you shall see me, whom you think to be no more than the Son of Man, sitting on the right hand of the Power of God, and coming in the Clouds of Heaven. There is a time for a Man to speak, and a time for him to hold his Peace: In the matter of Confession of Truth. The seasons for Silence, or Speech, are to be judged from the Honour and Glory of God; when we cannot be silent without betraying the Truth, we are bound to speak. Our Lord therefore, being so solemnly adjured in the Name of God, to tell them what was the Truth; now Confesseth, and denieth not, that he was the Son of God, and tells them, Hereafter they should see it, whither the term Hereafter, refers to the time soon following (as in this Evangelist, and, in Luke seem to signifie) and be to be understood of Christ's Resurrection, his Ascen ion into Heaven, the coming of the Holy Ghost, and the carrying of the Gospel to all Nations, or to the day of Judgment (which the New Testament often speaks of, as a thing at hand, and that Phrase coming in the Clouds of Heaven, seems rather to signifie) or (as others think) to both, referring the sitting on the right hand of Power, to the former, and the Coming in the Clouds to the latter, is hard to determine.

Then the high priest rent his cloths, saying, He has spoken blasphemy, what further need have we of witnesses? Behold, now ye have hea d his b asphemy.

What think ye? They answered, and said, He is guilty of death. Mark has much the same, Ch. 14.63, 64. only he says, They Condemned him, to be Guilty of Death. Luke, Ch. 22.70, 71. says, Then said they all, Art thou then the Son of God. And he said unto them, ye say that I am? And they said, what need we any further Witness? For we our selves have heard of his own Mouth. This rending of Cloths was a thing very ordinary amongst the Iews, used by them, in Testimony of Sorrow, and of Indignation: They used it in Causes of great Sorrow, and Mourning, even before the Israelites were formed into a Nation; we find it Practised by Reuben and Iacob, Gen. 37.29.34. and by Iacobs Sons, Gen. 44.13. by Ioshua, and Caleb, Numb. 14.6. by Iephtah, Iud. 11.35. indeed he that was High Priest, was forbidden to do it, Levit. 21.10. and in Order to it, to come near a dead Body, v. 11. which Command, yet the Iews restrain to his Priestly Garments, but upon other occasions he might rend his Cloths, as Caiphas here did. It was usual in Case of Blasphemy, both to show their Sorrow for it, and Detestation of it, 2 King. 19.1. Ier. 36.24. Acts 14.14. So as they Convicted our Saviour, not upon Oaths of Witnesses, b t upon Words which they interpreted to be Blasphemy. The High Priest, being but the President in this Councel, asks the Opinion of the rest of the Councel. They all condemn him as Guilty of a Capital Crime, which is here Phrased Guilty of Death; that is, one who by their Law ought to dye.

Then did they spit in his face, and buffeted him, and others smote him with the palms of their hands.

Saying, Prophesie to us, thou Christ, Who is he that smote thee. Mark has much the same, Ch. 14.65. And some began to spit on him, and to cover his Face, and to buffet him, and to say unto him, P ophesie: And the Servants did strike him with the Palms of their hands. Tho there be nothing more Barbarous, and Inhumane, than to add to the Affliction of the afflicted; yet this is no more, than we ordinarily see done by a Rabble of brutish People; spitting in the Face, was but an ordinary Token of Contempt, Numb. 12.14. Deut. 25.9. And perhaps in all these Indignities, Isaiah was a Type of Christ, Is. 50.6. if that Text be not to be understood of Christ immediately. In the mean time it lets us see, that there is no Degree, or Mark of C tempt or Shame, or Suffering, which we ought to decline, and Grudge at, for the Name of Christ; who tho much more Excellent than us yet for our sake endured the Cross, and Despised the Shame.

Now Peter sate without in the palace, and a damsel came unto him, saying, Thou also wast with Jesus of Galilee.

But he denied before them all, saying, I know not what thou sayest. Mark has this, Ch. 14.66, 67. only he says, Peter was beneath in the Palace, and warming himself. Luke has this whole Story before, what he says of Christ's Examination, and Condemnation, Ch. 22.56. And a certain Maid beh ld him, as he sate by the F re, and earnestly lookt upon him, and said, This Man was also with him. And he denied him, saying, Woman, I know him not. We before left Peter in the High Priests Palace, warming himself by the Fire amongst the Servants. It is a dangerous thing for Christians, to come into places of Temptation. A Maid comes to him, and Chargeth him to have been with Christ, whom she calls Iesus of Galilee: So they called Christ, sometimes Iesus of Nazareth, the City in Galilee where Christ lived the greatest part of his Life: He denied before them all: So loud that all heard it. I know not what thou sayest, or (as Luke says) I know him not, I neither know him, nor what thou sayest.

And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth.

And again he denied with an oath, I do not know the man. Mark has the same, Ch. 14. v. 70. more shortly. So Luke, Ch. 22.58. It is like Peter upon the first Alarm, began to shift away, and was got into the Porch, but there another meets him, with the same Charge. Here to the former lye which he had told, and here repeateth, he adds an Oath for the Confirmation of what he had said. What are the best of Men, when God leaves them to their own strength? But the Temptation, yet riseth higher.

And after a while came unto him they that stood by, and said unto Peter. Surely thou also art one of them, for thy speech bewrayeth thee.

Then began he to curse, and to swear, saying, I know not the man. And immediately the cock crew. Mark, Ch. 14. v. 70, 71. says, And a little after, they that stood by, said again to Peter. Surely thou art one of them, for thou art a Galilean, and thy Speech agreeth thereto. But he began to Curse and to Swear, saying, I know not the Man of whom you speak, Luke has it, Ch. 22.59, 60. And about the space of an hour after, Another Confidently affirmed, saying, Of a Truth this fellow also was with him, for he is a Galilean. And Peter said: Man I know not what thou say st. And immediately the Cock crew. One spake in the Name of the rest, that were gathered about Peter, and he Chargeth Peter Confidently, and he might well, for Iohn says, Ch. 18.26. That this was one of the Servants of the High Priests, being his Kinsman, whose Ear Peter cut off, he said, Did no I see thee in the Garden with him? Temptations always grow upon us, in the Company of wicked Men. Here Peter adds to his Lying, Swearing, and Cursing; all Confirming of what he had said, in the denial of his Master. All in an exact fulfilling of what Christ had told Peter, v. 54. tho he was then Difficult to believe it, to teach us all, not to presume too far upon our own strength, but to Pray, that we be not led into Temptation. While we stand to take heed lest we fall, and in Order to it, to avoid the Society of wicked Men, and places in which we probably may be Tempted. To teach us also Charity to lapsed Brethren, and not too hastily to Condemn our Brethren, for falling a second and a third time, into the same sin; especially, while the same fit of Temptation holdeth. It is added, and immediately the Cock crew That is, the second time: So says Mark, Ch. 14.72. who had mentioned the Cocks first Crowing, v. 68. upon Peters first denial of his Master.

And Peter remembred the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out and wept bitterly. Mark says, Ch. 14.72. And the second time, the Cock crew, and Peter called to mind the Words, that Iesus had said unto him: Before the Cock crow twice, thou shalt deny me thrice; and when he thought thereon he wept. Luke says, Ch. 22.61. And the Lord turned, and lookt upon Peter, and Peter remembred the Word of the Lord, how he had said unto him, Before the Cock crow, thou shalt deny me thrice. And Peter went out and wept bitterly. We have in this last Verse Peters Repentance, and the Occasion and Cause of it. A good Man may fall, and that foully, but he shall not fall, so as to rise no more: David lay longer than Peter under the Guilt of his sin, but bo h of them wept bitterly. He went out of the Porch, whither he went is not said, possibly he was afraid, to what this Detection of him might rise, or else sought a place (as Ioseph did) to weep more privately, and plentifully than be durst do, or thought convenient to do in the Porch of the High Priest. That which gave occasion to this Reflection, was the Crowing of the Cock the second time, and his Remembrance of the Words of Iesus, v. 34. Our Memories serve us much in the business of Repentance, and therefore, that the Soul should be without knowledge of the Law of God, is not good. Peter remembred what Christ had personally said to him. True Peniten s are still excited to Repentance, by remembring the Law of God, what Christ has in his Word said to them; and considering their own ways: The Crowing of the Cock the second time, hel t him to remember the Words of Jesus, for he had said, Before the Cock crow twice, &c. But the Cause of his Repentance, is expressed by Luke: The Lord turned, and looked upon Peter. More must be understood by this Look of Christ upon him, then the mere cast of Christ's bodily Eye, with that Look there was a Virtue which went from Christ, which healed Peter exciting his Habit of Grace, and assisting him in the Exercise of it, which double influence of Grace, is necessary to every renewed Soul. Christ lookt upon Iudas, when Iudas kissed him: Yea, and said to him, Iudas betrayest thou the Son of Man with a kiss? Yet, Iudas went on in his Villany without Remorse. He lookt upon Peter, and he went out and wept bitterly. He lookt only upon the Face of Iudas, but he lookt upon the Heart of Peter, as well as upon his Face.