intimating, that it is no small trouble to a gracious spirit, to find their good work misinterpreted and misrepresented: next, he defends the action, calling it a good work; because done out of a principle of

love to Christ: She hath wrought a good work upon me. And lastly, He gives the reason of her action: She did it for my burial. As kings and great persons were wont, in those eastern countries, at their funerals to be embalined with odours and sweet perfumes; so, says our Saviour, this woman, to declare her faith in me as her King and Lord, doth with this box of ointment, as it were beforehand, embalm my body for its burial. True faith puts honour upon a crucified, as well as a glorified, Saviour. This holy woman accounts Christ worthy of all honour in his death, believing it would be a sweet-smelling sacrifice unto God, and the savour of life unto his people. Observe farther, from these words, But me ye have not always, the doctrine of transubstantiation is overthrown; for if Christ be, as to soul, body, and divinity, perpetually present in the host among those of the church of Rome, then have they Christ always with them: contrary to what our Saviour here declares; though his poor members would be always present with them, yet he himself should not be so: The poor ye have always, but me ye have not always.

13 Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Our Saviour having defended this holy woman from the calumny of Judas in the foregoing verses, in this he declares, that she should be rewarded with an honourable memorial in all ages of the church: Wheresoever this gospel is preached, this shall be spoken of her. O what care doth Christ take to have the good deeds of his children not buried in the dust with them, but be had in everlasting remembrance. Though sin causes men to rot above ground, to stink alive, and, when they are dead, leave an inglorious memory upon their graves; yet will the actions of the just smell sweet, and blossom in the dust. Learn hence, That we may laudably prosecute that which will procure us a good name, and spread our reputation to future ages.

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

15 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. 16 And from that time he sought opportunity to betray him.

Observe here, 1. The person betraying our blessed Redeemer, Judas: Judas, a professor; Judas, a preacher; Judas, an apostle, and one of the twelve whom Christ had chosen out of the world to be his dearest friends, and his own family and household. Shall we wonder to find friends unfriendly and unfaithful towards us, when our Saviour had a traitor in his own house? Observe, 2. The heinousness of his sin in betraying Christ: he betrayed Christ Jesus, a Man; Christ Jesus, his Master; Christ Jesus, his Maker; the first was murder, the second treason. Learn thence, That it is no strange or uncommon thing for the vilest of sins, and most horrid impieties, to be acted by such persons as make the most eminent profession of holiness and religion. Observe, 3. What was the sin occasioning and leading Judas to the committing of this horrid sin; it was covetousness. I do not find that Judas had any particular malice against Christ's person, but a base and unworthy spirit of covetousness possessed him; this made him sell his Master. Covetousness is a root-sin; an inordinate desire and love of riches, an eager and unsatiable thirst after the world, is the parent of the most monstrous and unnatural sins: Therefore remember we our Saviour's caution, Luke xii. 15. Take heed and beware of covetousness; he doubles the caution, to show us both the great danger of the sin, and the great care we ought to take to preserve ourselves from it. Observe, 4. How small a sum tempted the covetous mind of Judas to betray his Master, thirty pieces of silver; which amounted but to three pounds fifteen shillings of our money. This was the price of a slave or common servant, Exod. xxi. As Christ took upon him the form of a servant, so his life was valued at the rate of an ordinary servant's life. It may seem a wonder, that the highpriests should offer no more for the life of our Saviour, and that Judas should accept so little; seeing that his covetousness was

so great, and their rage so grievous, how comes it to pass that he demands so little, and that they offer no more? Had the reward been proportioned to the greatness of their malice, it had been thirty thousand rather than thirty pieces of silver. But the scripture must be fulfilled; accordingly the wisdom of God overruled this matter, for fulfilling that prophecy, Zech. xi. 12. They weighed for my price thirty pieces of silver. Let not any christian be concerned that he is despised and undervalued; he can never meet with so great a reproach, so low an abasement, for Christ, as Christ underwent for him. Observe, lastly, Judas's folly, as well as treachery; he that might have demanded what he pleased for this purchase, He says unto the chief priests, What will ye give me? As if he had said, "I am resolved to sell him at any rate, give me what you will for him." Nay, farther, Judas covenanted, and they promised, but whether it was now paid, appeareth not. Learn, That such a person as has a vile and base esteem of Jesus Christ, will part with him upon any terms. The bare expectation of a few shekels of silver, will make such a one willing to part with a pearl of great price. Wonder not then to see some persons selling their country, their friends, their God, and their religion, for money. Judas did so before them.

17 Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover ? 18 And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. 19 And the disciples did as Jesus had appointed them; and they made ready the pass

over.

The time for the celebration of the passover being now at hand, Christ sends two of his disciples to Jerusalem, to prepare things necessary in order thereunto: accordingly they enter the city, and find the master of an house, whose heart Christ, by his divine power, had so inclined, that he willingly accommodated them upon this occasion. Our blessed Saviour had not a lamb of his own, and possibly no

money in his purse to buy one, but he finds as excellent accommodations in this poor man's house, as if he had dwelt in Ahab's ivory palace, and had had the provisions of Solomon's table. Learn hence, That Christ has such an influence upon, and command over, the spirits of men, that he can incline them to do what service soever he pleaseth for him. When Christ has a passover to celebrate, he will prepare an house, and dispose the heart to a free reception of himself. Learn, 2. That Christ, being under the law, observes and keeps the law of the passover. Thus he fulfilled all righteousness; and although the ceremonial law was to receive its abolishment in the death of Christ, yet all the time of his life he punctually observes it.

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

Observe here, The impudent forehead of this bold traitor, Judas, who presumed, as soon as he had sold his Master, to sit down at the table with him, and partake with the other disciples of the solemn ordinance of the passover: had the presence of Judas polluted the ordinance to any beside himself, doubtless our Saviour would never have permitted this bold intrusion. Learn hence, 1. That nothing is more ordinary than for unholy persons presumptuously to rush in upon the solemn ordinances of God, which they have That the presence of such persons pollutes no right, whilst such, to partake of. 2. the ordinances only to themselves; holy persons are not polluted by the sins of such: for to the pure all things are

pure.

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

What an astonishing word was this! "One of you my disciples shall betray me." Can any church on earth expect purity in all its members, when Christ's

own family of twelve had a traitor and a devil in it? Yet though it was very sad to hear that one should betray him, it was matter of joy that it was but one; one hypocrite in a congregation is too much, but there is cause of rejoicing if there be no more. But why did not Christ name Judas, and say, "Thou art he that shall betray me?" Doubtless to draw him to repentance, and to prevent giving Judas any provocation. Lord, how sad it is for such as pretend friendship to Christ, and

call themselves of his family and acquaintance, who eat of his bread, and yet lift up the heel against him!

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

Observe here, 1. The disciples' sorrow, and next, the effect of that sorrow. Their sorrow was (as well it might) exceeding great. Well might innocent disciples be overwhelmed with sorrow, to hear that their Master should die; that he should die by treason; that the traitor should be one of themselves. 2. But though their sorrow was great, yet was the effect of their sorrow very good; it wrought in them a holy suspicion of themselves, and caused every one to search himself, and say, Master, is it I? Thence learn, That it is possible for such secret wickedness to lurk in our hearts

as we never suspected, which time and temptation may draw forth in such a manner as we could not believe: and therefore it is both wise and holy to suspect ourselves, and to be often saying, Lord, is it I? There is no better preservative from sin, than to be jealous over ourselves with a godly jealousy. Observe farther, That though the disciples' fear and sorrow made them jealous and suspicious, yet was it of themselves, not of one another, nay, not of Judas himself: every one said, Master, is it I? Not, Master, is it Judas? Learn hence, That true sincerity and christian charity will make us more suspicious of ourselves than of any other person whatsoever; it always hopes the best of others, and fears the worst concerning ourselves.

23 And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. 24 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. 25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Here our Saviour acquaints his disciples who it was that had designed his death, even he that dipped with him in the dish, or he to whom he gave the sop. Observe, The traitor, whom Christ less loved, he has the sop given to him; the other disciples,

whom Christ loved better, had no such particular boon. Outward good things are not always given to the children of men in love, but are sometimes bestowed in displeasure; there is no measuring Christ's affections by temporal blessings, no concluding either love or hatred by these things. Observe farther, How Judas could sit still and hear the threats of judgment denounced against himself without concern; he hears Christ say, Woe to the man by whom the Son of man is betrayed, and is no more blanked than innocence itself: resolved sinners run on desperately in their wicked courses, and with open eyes see and meet their own destruction; and are neither dismayed at it, nor concerned about it. Observe farther, That this shameless man had it I? Our Saviour gives him a direct afthe impudence to say to Christ, Master, is firmation, Thou hast said. Did Judas, think ye, blush, and cast down his guilty eyes, and let fall his drooping head, at so how does obduracy in sin steel the brow, galling an intimation? Nothing less. Lord, pressions! Observe lastly, How Christ preand make it incapable of all relenting im fers nonentity before damnation. It had been born. A temporal miserable being is been better for that man if he had never miserable being is worse than no being at not worse than no being, but an eternal all; eternal misery is much worse than nonentity. It had been better for Judas if he had never been born, than to commit such a sin, and lie under such wrath, and that everlasting. O, better to have no being, than not to have a being in Christ.

26 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.

27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it: 28 For this is my blood of the new testament, which is shed for many for the remission of sins. 29 But

passover, follows the institution of the Lord's supper. In which observe, 1. The Author of this new sacrament, Jesus took bread. Note thence, That to institute a sacrament is Christ's sole prerogative; it is the church's duty to celebrate the sacraments, but she has power to make none. This belongs only to Christ. Observe, 2. The time of the institution, the night before his passion. The night before he was betrayed, Jesus took bread. Learn thence, That it is very necessary, when sufferings are approaching, to have recourse to the table of the Lord, which affords both an antidote against fear, and is restorative to faith. Observe here, 3. The sacramental elements, bread and wine; bread representing his body; and wine his blood. Observe, 4. The ministerial actions, the breaking of the bread, and the blessing of the cup. As to the bread, Jesus took it; that is, set it apart from common use, and separated it for holy ends and purposes. He blessed it; that is, prayed for a blessing upon it; and brake it, thereby shadowing forth his body broken upon the cross. And he gave it to his disciples, saying, "This broken bread signifies my body suddenly to be broken upon the cross for your redemption and salvation; do this in remembrance of me, and of my death." Thus the scriptures constantly speak in sacramental matters. So circumcision is called the covenant, and the lamb the passover. In like manner, here, the bread is called Christ's body, because instituted to represent to all future ages his body broken. Moreover, how could the disciples think they had eaten Christ's body, when they saw his body whole before them? And besides, to eat human flesh, and drink blood, was not only against the express letter of the law, but abhorred by all mankind. True it is, that the heathens laid it to the christians' charge, that they ate human flesh; but falsely, as it appears by the apology made for the primitive christians; which apology had been false, had they daily eaten the flesh of Christ in the sacrament. The very heathens owned it a thing more detestable than death to eat human flesh, and more to eat the God they worship, and to devour him whom they adore. Again, as to the cup; Christ having set it apart by prayer and thanksgiving, he commands his disciples to drink all of it; and subjoins a reason for it; for this is my blood of the new testament, which is shed for the remission of sins; that is, the wine in this cup represents the shedding

of my blood, by which the new covenant betwixt God and man was ratified and confirmed. Whence we learn, That every communicant has as undoubted a right to the cup as to the bread, in the Lord's supper: Drink ye all of it, says Christ; therefore to deny the cup to the laity is contrary to the institution of Christ. After the celebration was over, our Saviour and his disciples sang an hymn, as the Jews were wont to do at the passover the six eucharistical psalms, from the 113th to the 119th psalm. Learn hence, How fit it is that God be glorified in his church, by singing of psalms, and in particular, when the sacrament of the Lord's supper is celebrated. When they had sung an hymn, they went out into the mount of Olives.

31 Then saith 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.

Here our Saviour acquaints his disciples, that by reason of his approaching sufferings, they should all of them be so exceedingly offended, that they would certainly forsake and leave him; which accordingly came to pass. Learn thence, That Christ's dearest friends forsook him, and left him alone in the midst of his greatest distress and danger. Observe, 2. What was the cause of this their flight, it was the prevalency of their fear. Thence note, How sad it is for the holiest and best of men to be left under the power of their own fears in a day of temptation.

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

Observe here, The wonderful lenity of Christ towards his timorous and fearful disciples; notwithstanding their cowardly flight from him, he tells them he would not forsake them, but love them still; and as an evidence of it, would meet them in Galilee: I will go before you into GaliAnd when lee: there shall you see me. they did see him he never upbraided them with their timorousness, but was friends with them, notwithstanding their late cowardice. Christ's love to his disciples is like himself, unchangeable and everlasting. Having loved his own, he loved them to the end.

33 Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. 35 Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples.

See here what strong purposes and settled resolutions both Peter and all the apostles had, to keep close to Christ; but how did their self-confidence fail them! Learn thence, That self-confidence is a sin, too, too incident to the holiest and best of men.

Though all men forsake thee, yet will not I. Good man, he resolved honestly; but too, too much in his own strength. Little, little did he think what a feather he should be in the wind of temptation, if once God left him to the power and prevalence of his own fears. Observe farther, That the rest of the apostles had the like confidence of their own strength with St Peter. Likewise also said they all. Note thence,

That the holiest of men know not their own strength till it comes to the trial. Little did these good men imagine what a cowardly spirit they had in them, till temptation put it to the proof.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. 38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. 39 And he went a little farther, 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. 40 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What! could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the

flesh is weak. 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. 43 And he came and found them asleep again for their eyes were heavy. 44 And he left them, and went away again, and prayed the third time, saying the same words.

42 He went away

Our blessed Saviour being now come with his disciples into the garden, he falls there into a bitter and bloody agony, in which he prayed with wonderful fervency and importunity to his heavenly Father. His sufferings were now coming on a great pace, and he meets them upon his knees, and would be found in a praying posture. Learn thence, That prayer is the best preparative for, as well as the most powerful support under, the heaviest sufferings that can befall us. As to this prayer of our Saviour's in the garden, many things are very observable. As, 1. The place where he prayed, in the garden; but why went Christ thither? Was it to hide or shelter himself from his enemies? Nothing less: for if so, it had been the most improper place, because he was wont to retire thither to pray, John xviii. 2. Judas knew the place, for Jesus oft-times resorted thither; so that Christ went thither not to shun, but to prepare himself by prayer to meet, his enemies. Observe, 2. The time when he entered the here he spent some hours in pouring out garden for prayer, it was the evening: his soul to God: for about midnight Judas and the soldiers came and apprehended him in a praying posture. Teaching us by his example, that when imminent dangers are before us, especially when death is apprehended by us, to be very much in prayer to God, and very fervent in our wrestling with him. Observe, 3. The the cup might pass from him; that is, matter of our Lord's prayer, that if possible those bitter sufferings which were then before him; particularly the insupportable burden of his Father's wrath. He prays, if possible, that his Father would excuse him from this dreadful wrath, his soul being amazed at it. But what! Did Christ then begin to repent of his undertaking when it came to the pinch? No, no; as for sinners? Did he shrink and give back Christ had two natures, being God and Man, so he had two distinct wills; as Man,