such outrages and slaughters, that there nigh. 21 Then let them which are || in Judea flee to the mountains; and were no less than eleven hundred thou let them which are in the midst of it sand Jews slain, and ninety-seven thousand taken prisoners. They that bought depart out; and let not them that are our Saviour for thirty pence, were now in the countries enter thereinto. 22 themselves sold thirty for a penny. Now For these be the days of vengeance, did the temple itself become a sacrifice, a that all things which are written may whole burnt-offering, and was consumed be fulfilled. 23 But woe unto them to ashes. Observe lastly, What encour that are with child, and to them that agement Christ gives to all his faithful disciples and followers: he bids them give suck in those days! for there look up, and lift up their heads, when shall be great distress in the land, and these calamities came upon others; look wrath upon this people. 24 And up with confidence and joy, for your rethey shall fall by the edge of the demption, salvation, and deliverance, then sword, and shall be led away captive approacheth. God had a remnant, which into all nations: and Jerusalem shall tion, to be an holy seed; these are called he designed should survive that destrucbe trodden down of the Gentiles, unupon to look up with cheerfulness and til the times of the Gentiles be fulfill-joy, when the hearts of others were failed. 25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity: the sea, and the waves roaring; 26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. 27 And then shall they see the Son of man coming in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. The sense is this: "As soon as ye shall see the Roman army appear before the eity of Jerusalem, (called by St. Matthew and St Mark, The abomination of desolation, that is, the army which is such an abomination to you, and the occasion of such desolation wherever it goes,) then let every one that values his own safety fly as far and as fast as he can, as Lot fled from the flames of Sodom: and be glad, if by flight he can save his life, though he lose all besides." Learn thence, That when Almighty God is pouring forth his fury upon a sinful people, it is both a lawful and necessary duty, by flight to endeavour to shelter ourselves from the approaching calamity and desolation: When ye see Jerusalem compassed with armies, flee to the mountains. Observe farther, The dreadful relation that our Saviour here gives of those desolating caJamities which were coming upon Jerusalem, partly from the Roman army without, and partly from the seditions and factions of the zealots within, who committed ing them for fear. And thus shall it be at the general day of judgment, (of which how will the glory and terror of that day Jerusalem's visitation was a type.) Lord! dazzle the eyes, and terrify the hearts, of all the enemies of Christ; but delight the eyes and rejoice the hearts of all that love and fear him, that serve and obey him: then may the friends of Christ look up, and lift up their heads, for their full redemption draweth nigh. ble: Behold, the fig-tree, and all the trees; 30 When they now shoot In these words our Saviour declares the certainty of his coming to visit Jerusalem for all her barbarous and bloody cruelty towards himself, his prophets, and apostles; he is pleased to set forth this by the similitude of the fig-tree, whose beginning to bud declares the summer at hand; thus our Saviour tells them, that when they should see the fore-mentioned signs, they might conclude the destruction of their city and temple to be near at hand; and accordingly some of that generation, then living, did see these predictions fulfilled. Learn, That God is no less punctual in the execution of his threatenings upon incorrigible sinners, than he is faithful in the performance of his promises towards his own people: the truth and veracity of God is as much concerned to execute his threatenings, as it is to fulfil his promises. at what hour he will come cannot certainly be known; there is no time in which we can promise or assure ourselves, that our Lord will not come; the time of our whole life is little enough to prepare for his coming. Our prepara tion for, will be no acceleration or hastendreadful will his coming be, if we be found off our watch, and altogether unready for his appearance: Appear we must in judgment, but shall not be able shall as a judge, but not behold him as a to stand in the judgment; see Christ we 34 And take heed to yourselves, lest at any time your hearts be over-ing of, our Lord's coming. And oh! how charged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. redeemer. teaching in the temple, and at night 37 And in the day-time he was he went out, and abode in the mount that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him. fore them. Busying himself in God's service all the day, and at night spending much time in prayer; in the day-time he was in the temple preaching, in the evening he was on the mount of Olives praying. Lord! what an example of indefatigable zeal and diligence hast thou set before thy ministers and members! O that when our Master comes, we may be found working, our people watching, and both they and we waiting for the joyful coming of our Lord and Saviour! Amen. CHAP. XXII. Here our Lord cautions his disciples against such a distemper and indisposition of mind, as may render them unfit and unready for his coming and appearance; and to take heed of two dangerous! Our Lord had exhorted his disciples in sins, namely, voluptuousness and earthly- || the foregoing verses to diligence and pray. mindedness, which above any other sinser; here he sets an example of both bewill indispose us for the duty of watchfulness. There is a three-fold reason why our Saviour forewarns us of these sins, with reference to the day of judgment; 1. Because they are peccata præcurrentia, certain prognostics of the day of judgment approaching; As it was in the days of Noah, so shall the coming of the Son of man be. 2. Because they are peccata accelerantia, they do not only foretell, but hasten the coming of Christ, To see the world drowned in voluptuousness and earthly-mindedness, in security and sensuality, is not only a sign to foretell, but a sin that hastens judgment, and pulls down vengeance upon a wicked world. 3. Christ bids us beware of these sins with reference to the day of judgment, because these sins are derisoria judicia, they beget in men a profane spirit of scoffing and deriding at the notices of Christ's appearing to judgment, 2 Pet. iii. 3, 4. In the last days there shall come scoffers, walking after their own lusts, and saying, Where is the promise of his coming? Our Saviour having thus warned them of these sins, he next exhorts them to watchfulness; Watch ye, therefore, for as a snare that day will come upon you; that is, very suddenly, and very unexpectedly: a snare has a threefold property, to catch suddenly, to hold sure, to destroy certainly. Our Lord's coming to Jerusalem was very unexpected, and his coming to us by death and judgment will steal upon us if we are not watchful. Watch ye then, for our Lord will come; VOL. I.-50 NOW the feast of unleavened bread drew nigh, which is called the passover. 2 And the chief priests and scribes sought how they might kill him; for they feared the people. This chapter gives a sad and sorrowful relation of the chief priests' conspiracy against the life of our blessed Saviour, in which we have three particulars observable. 1. The persons making this conspi racy, the chief priests, scribes, and elders, that is, the whole Jewish Sanhedrim, or general council; they all lay their malicions heads together to contrive the destruction of the holy and innocent Jesus. Thence learn, That general councils have erred, and may err fundamentally, both in matters of doctrine and practice; so did this general council at Jerusalem, con sisting of chief priests, doctors, and el ders, with the high priest their president. || serve, 3. What was the occasion that led They did not believe Jesus to be the Mes- Judas to the commission of this sin; it sias, after all the miracles wrought be- was his inordinate love of money. I do fore their eyes, but ignominiously put not find that Judas had any particular mahim to death. Observe, 2. The manner lice, spite, or ill-will against our Saviour; of this conspiracy against the life of our but a base and unworthy spirit of covet blessed Saviour, it was clandestine, se- ousness possessed him, and this made cret, and subtle: They consulted how they him sell his master. Covetousness is the might take him by craft, and put him to root of sin; an eager and insatiable thirst death. Learn thence, That Satan makes after the world is the parent of the most use of the subtilty of crafty men, and monstrous and unnatural sins, for which abuseth their parts as well as their power reason our Saviour doubles his caution, for his own purposes and designs: the Luke xii. 15. Take heed and beware of devil never sends a fool on his errand. covetousness; it shows us both the great Observe, 3. The circumstances of time, danger of the sin, and the great care that when this conspiracy was managed, At we ought to take to preserve ourselves the feast of the passover. It was a custom from it. among the jews to execute malefactors at their solemn feasts, at which time all the Jews came up to Jerusalem to sacrifice, then put the malefactors to death, that all Israel might see and fear, and not do so wickedly. Accordingly the feast of the passover was waited for by the Jews as a fit opportunity to put our Saviour to death. The only objection was, That it might occasion a tumult and uproar amongst the people, there being such a mighty concourse at that time in Jerusalem; but Judas making them a proffer, they readily comply with the motion, and resolve to take the first opportunity to put our Sa viour to death. 3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. 7 Then came the day of unleavened bread, when the passover must be killed. 8 And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare? 10 And he said unto them, Behold, when ye are entered into the city, there shall a man meet you bearing a pitcher of water: follow him into the house where he entereth in. 11 And ye shall say unto the good man of the house, The Master saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples? 12 And he shall shew you a large upper room furnished: there make ready. 13 And they went, and found as he had said unto them: and they made 5 And they were glad, and covenanted to give him money. 6 And he promis-ready the passover. ed, and sought opportunity to betray him unto them in the absence of the multitude. Observe here, 1. The person betraying our blessed Saviour, Judas; Judas a professor, Judas a preacher, Judas an apostle, and one of the twelve, who Christ had chosen out of the world to be his dearest friend, one of his family and household: shall we wonder to find friends unfriendly or unfaithful to us, when our Saviour had a traitor in his own family? Observe, 2. The heinous nature of Judas' sin: he betrayed Jesus; Jesus his Maker, Jesus his Master. It is no strange or uncom mon thing for the vilest of sins, and the most horrid impieties, to be acted by such persons as make the most eminent profession of holiness and religion. Ob The time for the celebration of the at hand, Christ passover being now sends two of his disciples, Peter and John, to Jerusalem, to prepare what was needful in order thereto; and here we have observable; 1. An eminent proof and evidence of Christ's divinity, in foretelling his disciples all the particular occurrences and circumstances which they should meet with in the city; as, a man bearing a pitcher of water, &c. Observe, 2. How readily the heart of the householder was disposed to receive our Saviour and his disciples, and to accommo date them with all things needful upon this occasion. Our blessed Saviour had not a lamb of his own, and peradventure no money wherewith to purchase one; yet he finds a more agreeable accommodation in this poor man's house, than if he 395 had dwelt in Ahab's ivory palace, and had || of the Lord, which affords both an antithe provisions of Solomon's table. When Christ has a passover to celebrate, he will dispose the hearts of his children and servants to a free reception of himself. The room that Christ will enter into must be a large room, an upper room, a room furnished and prepared: a large room, is the emblem of an enlarged heart, enlarged with love, with joy and thankfulness; an upper room, is an heart exalted, not puffed up with pride, but lifted up by heavenly meditations; and a room furnished, is a soul adorned with all the graces of the Holy Spirit: into such an heart doth Christ enter, and there delights to dwell: Here is my rest for ever, says Christ; here will I dwell, for I have a delight therein. 14 And when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, With desire I have desired to eat this passover with you before I suffer: 16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. 21 But, behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man goeth as it was determined: but woe unto that man by whom he is betrayed! 23 And they began to enquire among themselves, which of them it was that should do this thing. Observe here, 1. What ardency of desire, and vehemency of affection our holy Lord expresses, to celebrate the passover with his disciples, and to administer the sacramental supper to them before he left them: With desire have I desired to eat with you before I suffer. Thence learn, That it is very necessary, when sufferings do appear, especially when death doth approach, to have immediate recourse to the table It dote against fear, and is a restorative to our faith. Christ, the night before he suffered, communicated with his disciples. Observe, 2. The unexampled boldness of the impudent traitor Judas; though he had sold his Master, he presumes to sit down at the table with him, and with the other disciples: had the presence of Judas polluted this ordinance to any but himself, doubtless our Saviour would not have suffered him to approach unto it. teaches us, That although nothing be more ordinary than for unholy persons to press into the holy ordinances of God which they have no right (whilst such) to approach unto, yet their presence pollutes the ordinances only to themselves. Holy persons ought not to be discouraged from coming, are not polluted by their sins, therefore by their presence. Observe, 3. Christ did not name Judas, and say, O thou perfidious traiter; but, Behold, the hand of him that betrayeth me is with me on the table. cause he would not drive him to despair, Doubtless Christ did not name him, bebut draw him to repentance. But, Lord, thou knowest in what thou namest us not. O how sad is it for any of thy family, who pretend friendship with thee, to conspire against thee; and after they have eat of Observe, 4. That though Judas was not thy bread, to lift up the heel against thee! named, yet he saw himself pointed at by our Saviour: Behold the hand that betrayeth me is on the table; and Judas' heart told him whose hand that was; yea, though Judas heard that dreadful sentence dewhom the Son of man is betrayed; yet he is nounced against him, Woe to the man by this shameless man had the impudence to no more blanked than innocency itself: say to our blessed Saviour, Master, is it I? though St. Luke says it not, the other Evangelists tell us, that Christ answered we) blush extremely, and hang down his him, Thou sayest it. Did not Judas (think guilty head, at so galling an intimation? Nothing less; we read not of any thing like it. Lord! how does obstinacy in sinning steel the brow, and render it incapable of all relenting impressions! Impassover, followed the institution of the mediately after the celebration of the Lord's supper; where we have observable, The author, the time, the elements, and the ministerial actions. Observe, 1. The author of this new sacrament, Jesus took bread. Learn thence, That to institute a sacrament is the sole prerogative of Jesus Christ; the church has no power to make new sacraments; it is only her duty to celebrate those which our Sa strange, that the apostles immediately after the receiving the sacrament, should entertain their minds with thoughts of prece dency and superiority; and much stranger yet, that they should discourse openly of such a subject as this, especially considering what our Saviour had just before told them, that he was betrayed into the hands of sinners. But whether at this time or not, it is most certain, at some time or other a strife was found amongst them, which should be the greatest. Now that our Sa viour might effectually quench those unhappy sparks of ambition which were kindled in his apostles' minds, he tells them that supremacy and dominion belong viour has made. 2. The time of the institution, the night before the passion: The night in which he was betrayed, he took bread. 3. The sacramental elements, bread and wine; bread representing the body, and wine the blood of our Redeemer: bread being an absolutely necessary food, a common and obvious food, a strengthen ing and refreshing food; and wine being the most excellent drink; the most pleasant and delightful, the most cordial and restorative; for these reasons amongst others, did Christ consecrate and set these creatures apart for those holy purposes for which he designed them. 4. The ministerial actions, breaking of the bread and blessing of the cup: Jesus took bread; that||to secular princes, not to evangelical pasis, separated it, and set it apart from common use, for holy purposes: He blessed it, that is, he 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, which is suddenly to be broken upon the cross, for the redemption and salvation of a lost world, Do you likewise this in remembrance of my death. As to the cup, Christ having set it apart by prayer and thanksgiving, he commands his disciples to drink all of it; For says he, this cup is the new testament in my blood; that is, the wine in this cup doth represent the shedding of my blood, by which the new covenant between God and man is ratified and confirmed. Drink ye all of this, says our Saviour: whence we gather, That every communicant has as undoubted a right to the cup, as he has to the bread in the Lord's supper; therefore for the church of Rome to deny the cup to the common people is sacrilege, and directly contrary to Christ's institution. 24 And there was also a strife among them, which of them should be accounted the greatest. 25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called Benefactors. 26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. tors, who ought to carry themselves with tinued with me in my temptations: Observe here, What an honourable ac knowledgment Christ makes of the constancy of his disciples' love and affection towards him: Ye are they that have con tinued with me in my temptations; that is, in my afflictions, trials, and sufferings. It is an easy matter to abide with Christ in days of peace, in times of consolation; If these words be not placed out of order but when we are under afflictions, temptaby St. Luke here, it may seem very i tions and troubles, then to abide and keep |