Expository Thoughts on the Gospels

1 And as he went out of the temple, one of his disciples saith unto mm, Master, see what manner of stones and what buildings are here!

2 And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

3 And as he sat upon the mount of

5 And Jesus answering them begaa to say. Take heed lest any man deceive you:

6 For many shall come in my name, saying, I am Christ; and shalldeceive many.

7 And when ye shall hear of wars and rumours of wars, be ye not troubled: for such things must needs be; but the end shall not be yet.

Olives over against the temple, Peter 8 For nation shall rise against naand James and John and Andrew | tion, and kingdom against kingdom: asked him privately; and there shall be earthquakes in di-

4 Tell us, when "shall these things I vers places, and there shall be famines be? and what shall be the sign when j and troubles: these are the beginnings all these things shall be fulfilled } \ of sorrows.

The chapter we have now begun is full of prophecy, — prophecy of which part has been fulfilled, and part remains to be accomplished. Two great events form the subject of this prophecy. One is the destruction of Jerusalem, and the consequent end of the Jewish dispensation. The other is the second coining of our Lord Jesus Christ, and the winding up of the state of things under which we now live. The destruction of Jerusalem was an event which happened only forty years after our Lord was crucified. The second coming of Christ is an event which is yet to come, and we may yet live to see it with our own eyes.*

* I think it right to repeat here what I said in commenting on the report of our Lord's prophecy given hy St. Matthew, respecting the destruction of Jerusalem. I helieve that in the prophecy now under consideration, om- Lord had in view a second siege of Jerusalem and a second tribulation accompanying that siege, as well as the first siege and tribulation when the city was taken by Titus. That such a siege is to be expected, the fourteenth chapter of Zechariah appears to me to be unanswerable proof.

I see no other way of explaining the close connection which appears in the prophecy, between the "aifliction" here foretold, and the " coming of the Son of Man in the clouds with power and great

Chapters like this ought to be deeply interesting to every true Christian. No history ought to receive so much of our attention as the past and future history of the Church of Christ. The rise and faU of worldly empires are events of comparatively small importance in the sight of God. Babylon, and Greece, and E-ome, and France, and England, are as nothing in His eyes by the side of the mystical body of Christ. The march of armies and the victories of conquerors are mere trifles in comparison with the progress of the Gospel and the final triumph of the Prince of Peace. May we remember this in reading prophetical Scripture! " Blessed is he that readeth." (Rev. i. 3.)

The first thing that demands our attention in the verses before us, is the prediction of our Lord concerning the ieinple at Jerusalem.

The disciples, with the natural pride of Jews, had called their Master's attention to the architectural splendour of the temple. " See," they said, " what manner of stones and what buildings are here! " * They reglory." To interpret that "coming of the Son of Man," as the coining of the Roman army in judgment on the Jews, appears to me positive trifling with Scripture.

The view that our Lord is prophesying of two sieges of Jerusalem, and two tremendous tribulations which would fall especially on the Jews, and of His own second coming as an event which would immediately follow the second siege, makes the whole chapter plain and intelligible.

All these events ought to be deeply interesting to believers; and would be especially so to Jewish believers, like the apostles, in whose time the temple was yet standing, the Jewish dispensation not yet put aside, and Jerusalem not yet destroyed.

* It may be well to remark that the temple here spoken of, was, in a certain sense, the third temple in order which had been built at Jerusalem. The first was built by Solomon, and destroyed by ceived an answer from the Lord very different from what they expected, a heart-saddening answer, and one well calculated to stir up inquisitive thoughts in their minds. No word of admiration falls from His lips. He expresses no commendation of the design or workmanship of the gorgeous structure before Him. He appears to lose sight of the form and comeliness of the material building, in His concern for the wickedness of the nation to which it belonged. " Seest thou," He repHes, " these great buildings? There shall not be left one stone upon another, that shall not be cast down."

Let us learn from this solemn saying, that the true glory of a Church does not consist in its buildings for public worship, but in the faith and godliness of its members. The eyes of our Lord Jesus Christ could find no pleasure in looking at the very temple which contained the holy of holies, and the golden candlestick, and the altar of burnt offering. Much less, may we suppose, can He find pleasure in the most splendid place of worship among professing Christians, if His word and His Spirit are not honoured in it.

"We shall all do well to remember this. We are naturally inclined to judge things by the outward appearance, like children who value poppies more than com. "We are too apt to suppose that where there is a stately ecclesiastical building and a magnificent ceremonial, — carved stone and painted glass, — fine music and gorgeouslydressed ministers, there must be some real religion. And

Nebuchadnezzar. The second was built by Ezra and Nehemiah. The third, if it may be so called, was enlarged and almost re-buUt, about the time of our Lord Jesus Christ's birth, by Herod. The enormous size of the stones used in building it, and the general magnificence of the whole fabric, are attested not only by Josephus, but by heathen writers.

yet there may be no religion at all. It may be all form, and show, and appeal to the senses. There may be nothing to satisfy the conscience, — nothing to cure the heart. It may prove on inquiry that Christ is not preached in that stately building, and the word of God not expounded. The ministers may perhaps be utterly ignorant of the Gospel, and the worshippers may be dead in trespasses and sins. We need not doubt that God sees no beauty in such a building as this. TVe need not doubt the Parthenon had no glory in God's sight compared to the dens and caves where the early Christians worshipped, or that the meanest room where Christ is preached at this day, is more honourable in His eyes than the cathedral of St. Peter's at Rome.

Let us however not run into the absurd extreme of supposing that it matters not what kind of building we set apart for God's service. There is no Popery in making a church handsome. There is no true religion in having a dirty, mean, shabby, and disorderly place of worship. "Let all things be done decently and in order." (1 Cor. xiv. 40.) But let it be a settled principle in our religion, however beautiful we make our churches, to regard pure doctrine and holy practice as their principal ornaments. Without these two things, the noblest ecclesiastical edifice is radically defective. It has no glory if God is not there. With these two things, the humblest brick cottage where the Gospel is preached, is lovely and beautiful. It is consecrated by Christ's own presence, and the Holy Spirit's own blessing.

The second thing that demands our attention in these verses, is the remarkable manner in which our Lord commences the great prophecy of this chapter.

"We are told that four of His disciples, aroused no doubt by His warning prediction about the temple, applied to Him for further information. " Tell us," they said, " when shall these things be? and what shall be the sign when all these things shall be fulfilled? "

The answer which our Lord gives to these questions, begins at once with a prediction of coming false doctrine and coming wars. If His disciples thought He would promise them immediate success and temporal prosperity in this world, they were soon undeceived. So far from bidding them expect a speedy victory of truth, He teUs them to look out for the rise of error. " Take heed lest any man deceive you. — Many shall come in my name, saying, I am Christ." So far from bidding them expect a general reign of peace and quietness, He teUs them to prepare for wars and troubles. " Nation shall rise against nation, and kingdom against kingdom. — There shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows."

There is something deeply instructive in this opening of our Lord's prophetical discourse. It seems like the key note of what His Church is to expect between His first and second advents. It looks as if it were specially intended to correct the mistaken views, not only of His apostles, but of the vast body of professing Christians in every age. It looks as if our Lord knew well that man is always catching at the idea of a " good time coming," and as if He would give us plain notice that there will be no " good time " till He returns. It may not be pleasant to us to hear such tidings. But it is in strict accordance with what we read in the prophet Jeremiah:

" The prophets that have been before, prophesied of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him." (Jer. xxviii. 8, 9.)

Let us learn from our Lord's opening prediction to be moderate in our expectations. Nothing has created so much disappointment in the Church of Christ, as the extravagant expectations in which many of its members have indulged. Let us not be carried away by the common idea, that the world will be converted before the Lord Jesus returns, and the earth filled with the knowledge of the Lord. It wiU not be so. There is nothing in Scripture to justify such expectations. Let us cease to expect a reign of peace. Let us rather look for wars. Let us cease to expect all men to be made holy by any existing instrumentality, — schools, missions, preaching, or anything of the kind. Let us rather look for the rise of Antichrist Himself. Let us understand that we live in a day of election, and not of universal conversion. There will be no universal peace till the Prince of Peace appears. There will be no universal holiness till Satan is bound. It may cost us much to hold such opinions as these. But there is not a church or congregation on earth, whose state does not show that these opinions are true, and that while " Many are called, few are chosen." It may bring on us the unkind remarks and the unfavourable judgment of many. But the end wiU prove who is right and who is wrong. For that end let us wait patiently. Let us labour, and teach, and work, and pray. But let it not surprise us if we find our

Lord's word strictly true: " NarroTv is the way which, leadeth unto life, and few there be that find it." (Matt. V. 14.)

9 But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

10 And the Gospel must first be published among all nations.

11 But when they shall lead you, and deliver you up, take no thought

ever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

12 Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.

13 And ye shall be hated of all men for my name's sake: but he that shall

beforehand what ye shall speak, nei- endure unto the end, the same shall ther do ye premeditate: but whatso- ' be saved.

In reading the prophecies of the Bible concerning Christ's Church, we shall generally find judgment and mercy blended together. They are seldom all bitter without any sweet, — seldom all darkness without any light. The Lord knows our weakness and readiness to faint, and has taken care to mingle consolations with threatenings, — kind words with hard words, like warp and woof in a garment. We may remark this throughout the book of Revelation. "We may see it all through the prophecy we are now considering. We may note it in the few verses which we have just read.

Let us observe, in the first place, what troiSks our Lord bids Sis people expect between the time of His first and second comings. Trouble, no doubt, is the portion of all men, since the day that Adam fell. It came in with the thorns and thistles. " Man is bom to trouble as the sparks fly upwards." (Job v. 7.) But there are special troubles to which believers in Jesus Christ are liable, and of these our Lord gives them plain -warning.

They must expect trouble from the world. They must not look for the help of "rulers and kings." They wUl find their ways and their doctrines bring them no favour in high places. On the contrary, they will often be imprisoned, beaten, and brought before judgment seats as malefactors, for no other reason than their adherence to the Gospel of Christ.

They must expect trouble from their own relations. " Brother shall betray brother to death, and the father the son." Their own flesh and blood will often forget to love them, from hatred to their religion. They will find sometimes that the enmity of the carnal mind against God, is stronger than even the ties of family and blood.

We shall do well to lay these things to heart, and to "count the cost " of being a Christian. "We must think it no strange thing if our religion brings with it some bitter things. Our lot, no doubt, is cast in favourable times. The lines of a British Christian are fallen in pleasant places. We have no reason to be afraid of death or imprisonment, if we serve Christ. But, for all that, we must make up our minds to endure a certain proportion of hardship, if we are real, thorough, and decided Christians. We must be content to put up with laughter, ridicule, mockery, slander, and petty persecution. We must even bear hard words and unkindness from our nearest and dearest relations. The "offence of the cross " is not ceased. " The natural man receive th not the things of the Spirit of God." They that are " bom after the flesh " will persecute those that are "bom after the Spirit." (1 Cor. ii.

14. Gal. iv. 29.) The utmost consistency of life will not prevent it. If we are converted, we must never be surprised to find that we are hated for Christ's sake.

Let us observe, in the second place, ichat rich encouragement the Lord Jesus holds out to His persecuted people. He sets before them three rich cordials to cheer their souls.

For one thing, He tells us that " the Gospel must first be preached among aU nations." It must be, and it shall be. In spite of men and devils, the story of the cross of Christ shall be told in every part of the world. The gates of hell shall not prevail against it. Notwithstanding persecution, imprisonment, and death, there never shall be wanting a succession of faithful men, who shall proclaim the glad tidings of salvation by grace. Few may believe them. Many of their hearers may continue hardened in sin. But nothing shall prevent the Gospel being preached. The word shall never be bound, though those who preach it may be imprisoned and slain. (2 Tim. ii. 9.)

For another thing, our Lord tells us, that those who are placed in special trial for the Gospel's sake, shall have special help in their time of need. The Holy Ghost shall assist them in making their defence. They shall have a mouth and wisdom which their adversaries shall not be able to gainsay or resist. As it was with Peter and John and Paul, when brought before Jewish and Roman councils, so shall it be with all true-hearted disciples. How thoroughly this promise has been fulfilled, the histories of Huss, and Luther, and Latimer, and Ridley, and Baxter, abundantly prove. Christ has been faithful to His word.

For another thing, our Lord tells us that patient perseverance shall result in final salvation. "He that shaE endure unto the end, the same shall be saved." Not one of those who endure tribulation shall miss his reward. All shall at length reap a rich harvest. Though they sow in tears, they shall reap in joy. Their light affliction, which is but for a moment, shall lead to an eternal weight of glory.

Let us gather comfort from these comfortable promises for aU true-hearted servants of Christ. Persecuted, vexed, and mocked as they are now, they shall find at length they are on the victorious side. Beset, perplexed, tried, as they sometimes are, they shall never find themselves entirely forsaken. Though cast down, they shall not be destroyed. Let them possess their souls in patience. The end of all that they, see going on around them is certain, fixed, and sure. The kingdoms of this world shall yet become the kingdoms of their God and of his Christ. And when the scoffers and ungodly, who so often insulted them, are put to shame, beHevers shall receive a crown of glory that fadeth not away.*

* There is a promise in the passage now expounded which is often much perveited. I allude to the implied promise contained in the words, — " Take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that time, that speak ye."

The pervei"sion I mean, consists in supposing that this passage warrants ministers in getting up to preach unprepared every Sunday, and in expecting special help of the Holy Ghost in addressing regular congi-egations, when they have neither meditated, read, nor taken pains about their subject.

A moment's reflection must show any reader, that such an application of the passage before us is utterly imjustifiable. The passage has no reference whatever to the regular Sabbath sermon

14 But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judsea flee to the mountains:

15 And let him that is on the housetop not go down into the house, neither enter therein, to take any thing out of his house:

16 And let him that is in the field not turn back again for to take up his garment.

17 But woe to them that are with child, and to them that give suck in those days!

18 And pray ye that your flight be not in the winter.

19 Form those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be.

20 And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom he hath chosen, he hath shortened the days.

21 And then if any man shall say to you, Lo, here is Christ; or, lo, he is there; believe him not:

22 For false Chiists and false prophets shall rise, and shall shew signs and wonders, to seduce, if it were possible, even the elect.

23 But take ve heed; behold, I have foretold you all things.

We are taught in these verses the lawfulness of using means to provide for our own personal safety. The language of our Lord Jesus Christ on the subject is clear and unmistakeable: " Let them that be in Judaea flee to the mountains: — let him that is on the house-top not go down into the house: — let him that is in the field not turn back again: — ^pray ye that your flight be not in the winter." Not a word is said to make us suppose that flight from danger, in certain circumstances, is tinworthy of a Christian. As to the time prophesied of in the passage before us, men may difier widely. But as to the lawfulness of taking measures to avoid peril, the teaching of the passage is plain.

of a minister, and only holds out the promise of special help in special times of need.

It would be well for the Church if this was more remembered than it is. At present it may be feared this promise is not unfrequently made an excuse for ministerial idleness, and undigested sennons. Men seem to forget, when they enter the pulpit, that what costs nothing is worth nothing, and that the " foolishness of preaching" andfooUsh preaching, ai'e widely different things.

The lesson Is one of wide application, and of mucli "usefulaess. A Christian is not to neglect the use of means, because he is a Christian, in the things of this life, any more than in the things of the life to come. A believer is not to suppose that God will take care of him, and provide for his wants, if he does not make use of means and the common sense which God has given him, as well as other people. Beyond doubt he may expect the special help of his Father in heaven, in every time of need. But he must expect it in the diligent use of lawful means. To profess to trust God, while we idly sit still and do nothing, is nothing better than enthusiasm and fanaticism, and brings religion into contempt.

The word of God contains several instructive examples on this subject, to which we shall do well to take heed. The conduct of Jacob, when he went to meet his brother Esau, is a striking case in point. He first prays a most touching prayer, and then sends his brother a carefully arranged present. (Gen. xxxii. 9 — 13.) The conduct of Hezekiah, when Sennacherib came against Jerusalem, is another case. "With us," he tells the people, "is the Lord our God, to fight our battles." And yet, at the same time, he built up the walls of the city, and made darts and shields. (2 Chron. xxxii. 5.) — The conduct of St. Paul is another case. Frequently we read of his fleeing from one place to another, to preserve life. Once we see him let down from the walls of Damascus by a basket. Once we hear him telling the soldiers on board the Alexandrian com ship, "Except the shipmen abide in the ship, ye cannot be saved." (Acts xxvii. 31.) We know the great apostle's faith and confidence. We know his courage and reliance on his Master. And yet we see that even he never despised the use of means. Let us not be ashamed to do likewise.

One thing only let us bear in mind. Let us not rest upon means while we use them. Let us look far beyond them to the blessing of God. It is a great sin to be like Asa, and seek not to the Lord but to the physicians. To use all means diligently, and then leave the whole event i in the hand of Grod, is the mark at which a true believer ought to aim.

We are taught, for another thing, in these verses, the great privileges of God's elect. Twice in the passage our Lord uses a remarkable expression about them. He says of the great tribulation, "Except that the Lord had shortened those days, no flesh should be saved; but for the elect's sake, whom He hath chosen. He hath shortened - the days." He says again of the false Christs and false prophets, that they "shall show signs and wonders, to deceive, if it were possible, the elect."

It is plain from this, and other passages in the Bible, that God has an elect people in the world. They are those, according to the seventeenth article of our church, whom " He has constantly decreed by His counsel, secret to us, to deliver from curse and damnation; those whom He hath chosen in Christ out of mankind, and decreed to bring by Christ to everlasting salvation, as vessels made to honour." To them, and them only, belong the great privileges of justification, sanctification, and final glory. They, and they only, are "called by the Spirit in due season." They, and they only, "obey the calling. They are made sons of God by adoption.

They are made like the image of God's only begotten Son, Jesus Christ. They walk religiously in good works, and at length, by God's mercy, attain to everlasting felicity." To them belong the precious promises of the Gospel. They are the bride, the Lamb's wife. They are the Holy Catholic Church, which is Christ's body. They are those whom God especially cares for in the world. Kings, princes, noblemen, rich men, are all nothing ia God's eyes, compared to His elect. These things are plainly revealed in Scripture. The pride of man may not like them. But they cannot be gainsaid.

The subject of election is, no doubt, deep and mysterious. Unquestionably it has been often sadly perverted and abused. But the misuse of truths must not prevent us from using them. Rightly used, and fenced with proper cautions, election is a doctrine "full of sweet, pleasant, and unspeakable comfort." Before we leave the subject, let us see what these cautions are.

For one thing, we must never forget that God's election does not destroy man's responsibility and accountableness for his own soul. The same Bible which speaks of election, always addresses men as free agents, and calls on them to repent, to believe, to seek, to pray, to strive, to labour. " In our doings," most wisely says the seventeenth article, " that will of God is to be followed, which we have expressly declared unto us in the word of God."

For another thing, let us never forget that the great thing we have to do, is to repent and believe the Gospel. "We have no right to take any comfort from God's election, unless we can show plain evidence of repentance and faith. We are not to stand still, troubling ourselves with anxious speculations whether we are elect or not, when God commands us plainly to repent and believe. (Acts xvii. 30. 1 John iii. 23.) Let us cease to do evil. Let us learn to do well. Let us break off from sin. Let us lay hold on Christ. Let us draw near to God in prayer. So doing, we shall soon know and feel whether we are God's elect. To use the words of an old divine, we must begin at the grammar school of repentance and faith, before we go to the university of election. It was when Paul remembered the faith, and hope, and love of the Thessalonians, that he said, " I know your election of God."* (1 Thess. i. 4.)

24 But in those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light,

25 And the stars of heaven shall

28 Now learn a parable of the fig tree; When her branch is yet tender, and putteth forth leaves, ye know that summer is near:

fall, and the powers that are in heaven 29 So ye ia like manner, when ye shall be shaken. shall see these things come to pass,

26 And then shall they see the Son know that it is nigh, even at the doors,

of man coming in the clouds with 30 Verily I say unto you, that this great power and glory. generation shall not pass, till all these

27 And then shall he send his an^ gels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven.

31 Heaven and earth shall pass away: but my words shall not pass away.

* The meaning of the " abomination of desolation," in this passage, has always perplexed the commentators. The most common view undoubtedly is, that it signifies the Eoman armies, who executed God's judgment on the Jewish nation.

It may be questioned whether this interpretation completely fulfils the prophecy. I venttu-e, though with much diffidence, to suggest that a more complete and literal accomplishment yet remains to come. The remarkable words of St. Paul to the Thessalonians, appear to me scarcely to have received yet a complete fulfilment; " He, as God, sitteth in the temple of God, shewing himself that he is God." (2 Thess. ti. 4.) I own that it seems to me by no means improbable that a personal anti-christ, yet to

This part of our Lord's prophecy on the Mount of Olives is entirely unfulfilled. The events described in it are all yet to take place. They may possibly take place in our own day. The passage therefore is one which we ought always to read with pecuHar interest.

Let us observe, in the first place, what solemn majesty will attend our Lord Jesus Chrkt's second coming to this world. The language that is used about the sun, moon, and stars, conveys the idea of some universal convulsion of the universe at the close of the present dispensation. It reminds us of the apostle Peter's words, "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat." (2 Pet. iii. 10.) At such a time as this, amidst terror and confusion, exceeding all that even earthquakes or hurricanes are known to produce, men "shaU see the Son of Man coming in the clouds with great power and glory."

The second coining of Christ shall be utterly unHke the first. He came the first time in weakness, a tender infant, bom of a poor woman in the manger at Bethlehem, unnoticed, unhonoured, and scarcely known. He shall come the second time in royal dignity, with the armies of heaven around Him, to be known, recognized, and feared, by all the tribes of the earth. He came the first time to suffer, — to bear our sins, — to be reckoned a curse, — to be despised, rejected, unjustly condemned, and slain. He shall come the second time to reign, — to put down every enemy beneath his feet, — to take the kingbe revealed at Jerusalem, may prove the final accomplishment of these words. I desire to avoid dogmatism on the subject. I only suggest it as a possible and probable thing.

doms of tliis world for His inheritance, — to rule them with righteousness, — to judge all men, and to Kve for evermore.

How vast the difference! How mighty the contrast! How startling the comparison between the second advent and the first! How solemn the thoughts that the subject ought to stir up in our minds! Here are comfortable thoughts for Christ's friends. Their own King will soon be here. They shall reap according as they have sown. They shall receive a rich reward for all that they have endured for Christ's sake. They shall exchange their cross for a crown. — Here are confounding thoughts for Christ's foes. That same Jesus of Nazareth, whom they have so long despised and rejected, shall at length have the preeminence. That very Christ, whose Gospel they have refused to beHeve, shall appear as their Judge, and helpless, hopeless, and speechless, they will have to stand before His bar. May we all lay these things to heart, and learn wisdom!

Let us observe, in the next place, that the first event after the Lord's second coming, shall he the gathering of His elect. " He shall send His angels and gather together His elect from the four winds."

The safety of the Lord's people shall be provided for, when judgment falls upon the earth. He will do nothing tiU He has placed them beyond the reach of harm. The flood did not begia till Noah was safe in the ark. The fire did not fall on Sodom till Lot was safe within the walls of Zoar. The wrath of God on unbeHevers shall not be let loose till behevers are hidden and secure.

Christ without fear. However terrible the things that shall come upon the earth, his Master will take care that no harm comes to him. — He may well bear patiently the partings and separations of this present time. He shall have a joyful meeting, by and bye, with all his brethren ih the faith, of every age, and country, and people, and tongue. Those who meet in that day, shall meet to part no more. — The great gathering is yet to come. (2 Thess. ii. 1.)

Let us observe, in the next place, how important it is to note the signs of our otcn times. Our Lord bids His disciples " learn a parable of the fig-tree." Just as its budding leaves tell men that summer is near, so the fulfilment of events in the world around us, should teach us that the Lord's coming " is nigh, even at the doors."

It becomes all true Christians to observe carefully the pubHc events of their own day. It is not only a duty to do this, but a sin to neglect it. Our Lord reproved the Jews for "not discerning the signs of the times." (Matt. xvi. 3.) They did not see that the sceptre was passing away from Judah, and the weeks of Daniel running out. Let us beware of falling into their error. Let us rather open our eyes, and look at the world around us. Let us mark the drying up of the Turkish power, and the increase of missionary work in the world. Let us mark the revival of Popery, and the rise of new and subtle forms of infidelity. Let us mark the rapid spread of lawlessness and contempt for authority. What are these things but the budding of the fig-tree? They show us that this world is wearing out, and needs a new and better dynasty. It needs its rightful king, even Jesns. May we watch, and keep our garments, and live ready to meet our Lord! (Rev. xvi. 15.)

Let us observe, lastly, in these verses, how carefully our Lord asserts the certainty of Sis predictions being fulfilled. He speaks as though He foresaw the incredulity and scepticism of these latter days. He warns us emphatically against it: — " Heaven and earth shall pass away, but my words shall not pass away."

We ought never to allow ourselves to suppose that any prophecy is improbable or unlikely to be fulfilled, merely because it is contrary to past experience. Let us not say, ""Where is the likehhood of Christ coming again? Where is the likelihood of the world being burned up?" We have nothing to do with "likely or unlikely" in such matters. The only question is, "what is written in God's word? " The words of St. Peter should never be forgotten: " There shall come in the last days scoffers, walking after their own lusts, saying, where is the promise of His coming? " (2 Pet. iii. 3, 4.)

We shall do well to ask ourselves, what we should have thought, if we had lived on earth two thousand years ago. Should we have thought it more probable that the Son of God would come on earth as a poor man and die, or that He would come on earth as a King and reign? Should we not have said at once, that if He came at all, He would come to reign and not to die? Yet we know that He did come as "a man of sorr jws," and died on the cross. Then let us not doubt that He will come the second time in glory, and reign as a King for evermore.

Let us leave the passage with a thorough conviction of the truth of every jot of its predictions. Let us beheve that every word of it shall prove at last to have been fully accomplished. Above all, let us strive to live undeir an abiding sense of its truth, like good servants ready to meet their master. Then, whatever be the fulfilment of it, or however soon, we shall be safe.*

32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

33 Take ye heed, watch and pray: for ye know not when the time la.

34 For the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and

35 Watch ye therefore: for ye know not when the master of the house Cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

36 Lest coming suddenly he find you sleeping.

37 And what I say unto you I say unto all, Watch.

These verses conclude St. Mark's report of our Lord's prophecy on the Mount of OHves. They ought to form

* I am aware that some interpreters of the passage now expounded, explain its language very differently from myself Many regard the " sun, moon, and stars" as emblems of kings and rulers, — the " coming of the Son of Man," as a general expression signifying any great exhibition of divine power, — and the "sending forth of His angels," as nothing more than the sending of ministers and messengers of the Gospel to gather together the people of

I will only say that I can see no gi'ound or waiTant for such interpretations. They appeal* to me to be a dangerous tampering with the plain literal meaning of Scri])ture, and to give a great handle to the Arian, and Socinian, and the Jew, in the arguments that they respectively bring fonvai'd in support of their own peculiar views.

I take this opportunity of expressing my decided opinion, that the word "generation" in the verse, "this generation shall not pass away," can only mean " this nation or people, — the Jewish nation, — shall not pass away."

The view that it means '' the generation of men which is alive now while I am speaking," would make our Lord to say tliat which

We learn from these verses, that the exact time of our Lord Jesus Christ's second advent is purposely/ withheld from His church. The event is certain. The precise day and hour are not revealed. "Of that day and hour knoweth no man, no, not the angels which are in heaven."* was not true. His words were in no sense completely fulfilled when the generation to which He spoke had passed away.

The view that it means " the same generation which is alive when these things begin, shall also see them accomplished," appears to me untenable for one simple reason. It is not the natiu-al meaning of the Greek words, from which our translation is made.

* There is undoubtedly some difficulty in the words of our Lord, "Of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son." The question has often been raised, "How can the Lord Jesus be ignorant of anything, since He is very God, and says Himself, "I and my Father are one?" How can the expression be reconciled with the saying, ' In Him are hid all the treasures of wisdom and knowledge?' " (Col. 2, 3.)

The answer to these questions is to be found in our deep ignorance of the gi'eat mystery of the union of two natures in one Pei'son. That our Lord Jesus Christ was at the same time perfect God, and perfect man we know. That these two distinct natures were both found together in His Person, we also know. But how, and in what way, and to what extent the divine nature did not always operate in Him so as to overshadow the human nature, J believe it to be impossible for mortal man to explain. — Enough JPor us to know that we sometimes see in our Lord's words and actions, the " man Christ Jesus," and sometimes see the " God over all blessed for ever." But though we see cleai-ly, and admu-e, we cannot explain. We can only say, in the present instance, that our Lord sjiake as a man, and not as God.

Bullinger, in an able note on the subject, gives an interesting quotation from CyrU, of which the following passage is a portion:

" Just as the Saviour was wUling to endure hunger, and thirst, and other sufferings of this kind, so also, as man, He is ignorant of " that great day." For He sometimes speaks as God, and sometimes as man, in order that He may show Himself to be both very

There is deep wisdom and mercy in this intentional silence. We have reason to thank God that the thing has been hidden from us. Uncertainty about the date of the Lord's return is calculated to keep believers in an attitude of constant expectation, and to preserve them from despondency. What a dreary prospect the early church would have had before it, if it had known for certain that Christ would not return to earth for at least fifteen hundred years! The hearts of men like Athanasius, Chrysostom, and Augustine, might well have sunk within them, if they had been aware of the centuries of darkness through which the world would pass, before their Master came back to take the kingdom. — ^TN^hat a quickening motive, on the other hand, true Christians have perpetually had, for a close walk with God! They have never known, in any age, that their Master might not come suddenly to take account of His servants. This very uncertainty has supplied them with a reason for liWng always ready to meet Him.

There is one caution connected with the subject, which

God and rery man. As God He said to His disciples, " Our friend Lazanis sleepeth," when no one had told Him. As man He asked the sister of Lazarus, when He came to them at the end of His jonmey, " Where have ye laid him?" He who, when far off, knew that Lazarus was dead, how could He be ignorant, when jiresent, of the place where the body of Lazanis was? It is utterly improbable that He should have known the one thing, and been ignorant of the other. But the tinth is, that He knew both as God, while He was ignorant of both as man. Therefore, in the same way. He both knew not and yet knew "that day and that hour." As man He knew not. As God He knew."

It is a sensible remark of Gualter, that pressing an excessively literal interpretation of texts like this, is the sure way to revive old heresies, and to bring into doubt, sometimes the divine, and sometimes the human nature of Christ.

must not be overlooked. We must not allow the uncertainty of the time of our Lord's second advent to prevent our giving attention to the unfulfilled prophecies of Scripture. This is a great delusion, but one into which, unhappily, many Christians fall. There is a wide distinction to be drawn between dogmatical and positive assertions about dates, and a humble, prayerful searching into the good things yet to come. Against dogmatism about times and seasons, our Lord's words in this place are a standing caution. But as to the general profitableness of studying prophecy, we can have no plainer authority than the apostle Peter's words: " Ye do well that ye take heed to prophecy; " and the apostle John's words in Revelation: "Blessed is he that readeth." (2 Peter i. 19. Rev. i. 3.)

We learn, in the second place, from these verses, what are the practical duties of all true believers in the prospect of the second coming of Jesus Christ. Our Lord mentions three things, to which His people should attend. He tells them plainly that He is coming again one day, in power and great glory. He tells them at the same time, that the precise hour and date of that coining are not known. What then are His people to do? In what position of mind are they to live? They are to watch. They are to pray. They are to work.

We are to watch. We are to live always on our guard. We are to keep our souls in a wakeful, lively state, prepared at any time to meet our Master. We are to beware of anything like spiritual lethargy, dulness, deadness, and torpor. The company, the employment of time, the society which induces us to forget Christ and

His second advent, should be marked, noted, and avoided. "Let us not sleep as do others," says the apostle, "but let us -watch and be sober." (1 Thess. v. 6.)

We are to pray. "We are to keep up habits of regular communion and intercourse with God. "We are to allow no strangeness to come in between us and our Father in heaven, but to speak with Him daily; that so we may be ready at any moment to see Him face to face. Moreover, we are to make special prayer about the Lord's coming, that we may be " found in peace, without spot and blameless," and that our hearts may at no time be "overcharged" with the cares of this life, and so the day come upon us unawares. (2 Peter iii. 14. Luke xxi. 34.)

Finally, we are to work. "We are to realize that we are all servants of a great Master, who has given to every man his work, and expects that work to be done. We are to labour to glorify God, each in our particular sphere and relation. There is always something for every one to do. We are to strive each of us to shine as a light, — to be the salt of our own times, — to be faithful witnesses for our Master, and to honour Him by conscientiousness and consistency in our daily conversation. Our great desire must be to be found not idle and sleeping, but working and doing.*

Such are the simple injunctions to which our Lord would have us attend. They ought to stir up in the hearts of aU professing Christians great self-examination.

*"Be doing something," says Jerome, "that the devil may always find you engaged." — It was a common saying of Calvin, towards the end of his life, when his fi-iends would have had him do less work, foi' his health's sake, " would you have my blaster find me idle? "

Are we looking for our Saviour's return? Do we long for His appearing? Can we say with, sincerity, Come, Lord Jesus? Do we live as if we expected Christ to come again? These are questions which demand serious consideration. May we give them the attention which they deserve!

Does our Lord require us to neglect any of the duties of life, in the expectation of His return? He requires nothing of the kind. He does not bid the farmer neglect his land, or the labourer his work, the merchant his business, or the lawyer his caUing. All He asks is that baptized people should live up to the faith into which they were baptized, — should live as penitent people, — live as believing people, — Kve as people who know that "without holiness no man can see the Lord." — So living, we are ready to meet our Master. Not living in this way, we are neither fit for death, judgment, nor eternity. To live in this way is to be truly happy, because it is to be truly prepared for anything that may come upon the earth. Let us never be content with a lower standard of practical Christianity than this. The last words of the prophecy are peculiarly solemn: "Wliat I say unto you, I say unto aU, Watch! ",

1 After two days was tJie feast of the Passover, and of unleavened bread: and the Chief Priests and the Scribes sought how they might take him by craft, and put him to death.

2 But they said, Not on the feast day, lest there be an uproar of tlie people.

3 And being in Bethany, in the

house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard very precious; and she brake the box, and poured it on his head.

4 And there were some that had indignation within themselves, and said. Why was this waste of the ointment made?

•5 For it might have been sold for I not always, more than thr^e hundred pence, and | 8 She hath done what she could: have been given to the poor. And | she is come aforehand to anoint my they murmured against her. body to the burying.

6 And Jesus said, Let her alone; 9 Verily I say unto vou, Whereso- •why trouble ye her.■• she hath wrought ever this Gospel shall be preached a good work on me.! thoughout the whole world, this also

7 For ye have the poor with you { that she hath done shall be spoken of always, and whensoever ye will ye ' for a memorial of her.

may "do them good: but me ye have 1

This chapter begins that part of St. Mark's Gospel, which describes our Lord's sufferings and death. Hitherto we have chiefly seen our Saviour as our prophet and teacher. "We have now to see Him as our High Priest. Hitherto we have had to consider His miracles and sayings. "We have now to consider His vicarious sacrifice on the cross.

Let us first observe in these verses, how God can disappoint the designs of wicked men, and over-rule them to Mis oim glory.

It is plaid from St. Mark's words, and the parallel passage in St. Matthew, that our Lord's enemies did not intend to make His death a public transaction. " They sought to take Him by craft." "They said, not on the feast day, lest there be an uproar of the people." In short, it would appear that their original plan was to do nothing till the feast of the passover was over, and the passover- worshippers had returned to their own homes.

The overruHng providence of God completely defeated this politic design. The betrayal of our Lord took place at an earlier time than the chief priests had expected. The death of our Lord took place on the very day when Jerusalem was most full of people, and the passover feast was at its height. In every way the counsel of these wicked men was turned to foolishness. They thought they were going to put an end for ever to Christ's spiritual kingdom; and in reality they were helping to establish it. They thought to have made Him vile and contemptible by the crucifixion; and in reality they made Him glorious. They thought to have put Him to death privily, and without observation; and instead, they were compelled to crucify Him publicly, and before the whole nation of the Jews. They thought to have silenced His disciples, and stopped their teaching; and instead, they supplied them with a text and a subject for evermore. So easy is it for God to cause the wrath of man to praise Him. (Psalm Ixxvi. 10.)

There is comfort in all this for true Christians. They live in a troubled world, and are often tossed to and fro by anxiety about public events. Let them rest themselves in the thought that everything is ordered for good by an all-wise God. Let them not doubt that all things in the world aroimd them are working together for their Father's glory. Let them caU to mind the words of the second Psalm: "The kings of the earth set themselves, and the rulers take counsel together against the Lord." And yet it goes on, "He that sitteth in the heavens shall laugh: the Lord shall have them in deiision." It has been so in time past. It will be so in time to come.

Let us observe, secondly, in these verses, hoio good works are sometimes undervalued and misunderstood. We are told of the good work of a certain woman, in pouring ointment on our Lord's head, in a house at Bethany.*

*The question has often been raised, whetlier there were one, two, or three women who anointed our Lord diu-ing His earthly

She did it, no doubt, as a mark of honour and respect, and in token of her o"v\ti gratitude and love towards Him. Yet this act of her's was blamed by some. Their cold hearts could not understand such costly liberality. They called it "waste." "They had indignation within themselves." They "murmured against her."

The spirit of these narrow-minded fault-finders is unhappily only too common. Their followers and successors are to be found in every part of Christ's visible church, ministry. Theophylact is of opinion that there were three. For tliis opinion much may be said.

1. The woman spoken of in the seventh chapter of St. Luke appeal's first in order. The city in which this anointing took place does not appear to be Bethany. The woman is spoken of as having been " a sinner." The house is described as that of a Pharisee. The anointing was of our Lord's "feet," and not of His " head." There is strong internal evidence that the whole transaction took place at a comparatively early period of om* Lord's ministry. All these points should be noticed.

2. The anointing described by St. John appeai-s next in order. This, we are distinctly told, was "six days" before the passover. The person who anointed our Lord was Maiy, the sister of Lazanis. The part of Him anointed was again His " feet," and not His " head." These points ought also to be noticed.

3. The anointing described by St. Matthew and St. Mark comes third in order. This, we are told, was only "two days" before the feast of the passover. In this case we are not told the name of the woman who anointed our Lord. But we are told that the ointment was poured on His "head."

The question of course occurs to our minds: " Is it likely and probable that this event would take place no less than three times?" In reply to tbat it may be fairly said, that to anoint a person as a mark of honour and respect, was far more common in our Lord's time than we in England suppose; and that anointing was a far more frequent practice than we in this climate can imagine. And it seems perfectly possible that the same thing may have happened three times.

The main difficulty, of course, is the close similarity of the language used at the anointing described by John, and at that described by Matthew and Mark. This can only be explained by supposing that our Lord twice said the same things.

There is never wanting a generation of people who decry what they call "extremes" in religion, and are incessantly recommending what they term "moderation" in the service of Christ. If a man devotes his time, money, and affections to the pursuit of worldly things, they do not blame him. If he gives himself up to the service of money, pleasure, or politics, they find no fault. But if! the same man devotes himself, and all he has, to Christ, they can scarcely find words to express their sense of his. folly. — "He is beside himself." "He is out of his mind." "He is a fanatic." "He is an enthusiast." "He is righteous over-much." "He is an extreme man." — In short, they regard it as " waste."

Let charges Hke these not disturb us, if we hear them; made against us, because we strive to serve Christ. Let us bear them patiently, and remember that they are as old as Christianity itself. Let us pity those who make such charges against believers. They show plainly that they have no sense of obligation to Christ. A cold heart makes a slow hand. If a man once understands the sinfulness of sin, and the mercy of Christ in dying for him, he will never think anything too good or too costly to give to Christ. He will rather feel, ""what shall I render to the Lord for all His benefits." (Psalm cxvi. 12.) He will fear wasting time, talents, money, afiections on the things of this world. He will not be afraid of wasting them on his Saviour. He will fear going into extremes about business, money, politics, or pleasure; but he will not be afraid of doing too much for Christ.

Jesus Christ esteems any service done to Himself. Nowhere, perhaps, in the Gospels, do we find such strong praises bestowed on any person, as this woman here receives. Three points, in particular, stand out prominently in our Lord's words, to which many who now ridicule and blame others for their religion's sake, would do well to take heed.

For one thing, our Lord says, "Why trouble ye her?" — A heart- searching question that, and one which all who persecute others because of their reHgion would find it hard to answer! — ^What cause can they show? What reason can they assign for their conduct? None! none at all. They trouble others out of envy, maKce, ignorance, and dislike of the true Gospel.

For another thing, our Lord says, "She hath done a good work." — How great and marvellous is that praise, from the lips of the King of kings! Money is often given to the Church, or bestowed on charitable institutions, from ostentation, or other false motives. But it is the person who loves and honours Jesus Himself, who really "does good works."

For another thing, our Lord says, "She hath done what she could." — No stronger word of commendation than that could possibly have been used. Thousands live and die without grace, and are lost eternally, who are always saying, "I try all I can. I do all I can." And yet in saying so, they teU as great a lie as Ananias and Sapphira. Few, it may be feared, are to be found Hke this woman, and really deserve to have it said of them, that they "do what they can."

Let us, like this holy woman, whose conduct we have just heard described, devote ourselves, and all we have, to Christ's glory. Our position in the world may be lowly, and our means of usefulness few. But let us, like her, "do what we can."

Finally, let us see in this passage a sweet foretaste of things yet to come in the day of judgment. Let us believe that the same Jesus who here pleaded the cause of His loving servant, when she was blamed, will one day plead for all who have been His servants in this world. Let us work on, remembering that His eye is upon us, and that all we do is noted in His book. — Let us not heed what men say or think of us, because of our religion. The praise of Christ, at the last day, will more than compensate for all we suffer in this world from unkind tongues.

10 And Judas Iscariot, one of the twelve, went unto the Chief Priests, to betray him unto them.

11 And when they heard it, they were glad, and promised to give him money. And he sought how he might conveniently betray him.

12 And the first day of unleavened bread, when they killed the Passover, his disciples said unto him, Where wUt thou that we go and prepare that thou mayest eat the Passover.'

13 And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet

you a man bearing a pitcher of water: follow him.

14 And wheresoever he shall go in, say ye to the goodman of the house, The'Master saith. Where is the guestchamber, where I shall eat the Passover with my disciples }

15 And he will shew you a large upper room furnished and prepared: there make ready for us.

16 And his disciples went forth, and came into the city, and found as he had said unto them: and they made ready the Passover.

Ix these verses, St. Mark tells us how our Lord was delivered into the hands of His enemies. It came to pass through the treachery of one of His own twelve

We ought to mark, firstly, in this passage, to what lengths a man may go in a fake profession of religion.

It is impossible to conceive a more striking proof of this painful truth, than the history of Judas Iscariot. If ever there "was a man who at one time looked Hke a true disciple of Christ, and bade fair to reach heaven, that man was Judas. He was chosen by the Lord Jesus Himself to be an apostle. He was privileged to be a companion of the Messiah, and an eye-witness of His mighty works, throughout His earthly ministry. He was an associate of Peter, James, and John. He was sent forth to preach the kingdom of God, and to work miracles in Christ's name. He was regarded by all the eleven apostles as one of themselves. He was so like his fellow disciples, that they did not suspect him of being a traitor. And yet this very man turns out at last a false-hearted child of the devU, — departs entirely from the faith, — assists our Lord's deadliest enemies, and leaves the world with a worse reputation than any one siace the days of Cain. Never was there such a fall, such an apostacy, such a miserable end to a fair beginning, — such a total ecHpse of a soul!

And how can this amazing conduct of Judas be accounted for? There is only one answer to that question. " The love of money " was the cause of this unhappy man's ruin. That same grovelling covetousness, which enslaved the heart of Balaam, and brought on Gehazi a leprosy, was the destruction of Iscariot's soul. No other explanation of his behaviour will satisfy the plain statements of Scripture. His act was an act of mean covetousness, "vnthout a redeeming feature about it. The Holy Ghost declares plainly "he was a thief." (John xii. 6.) And his case stands before the world as an eternal comment on the solemn words, "the love of money is the root of aU evH." (1 Tim. vi. 10.)

Let us learn from this melancholy history of Judas, to be " clothed with humilit}'," and to be content with nothing short of the grace of the Holy Ghost in our hearts. Knowledge, gifts, profession, privileges, church-member-ship, power of preaching, praying, and talking about rehgion, are all useless things, if our hearts are not converted. They are all no better than sounding brass, and a tinkling cymbal, if we have not put off the old man, and put on the new. They wiU not deliver us from hell. — ^Above all, let us remember our Lord's caution, to " beware of covetousness." (Luke xii. 15.) It is a sin that eats like a canker, and once admitted into our hearts, may lead us finally into every wickedness. Let us pray to be "content with such things as we have." (Heb. xiii. 6.) The possession of money is not the one thing needful. Riches entail great peril on the souls of those who have them. The true Christian ought to be far more afraid of being rich than of being poor.

We ought to mark, secondly, in this passage, the intentional connection between the time of the Jewish passover and the time of Christ's death. We cannot doubt for a moment that it was not by chance, but by God's providential appointment, that our Lord was crucified in the passover week, and on the very day that the passover lamb was slain. It was meant to draw the attention of the Jewish nation to Him as the true Lamb of God. It was meant to bring to their minds the true object and purpose of His death. Every sacrifice, no doubt, was intended to point the Jew onward to the one great sacrifice for sin which Christ ofi'ered. But none, certainly, was so striking a figure and type of our Lord's sacrifice, as the slaying of the passover lamb. It was preeminently an ordinance which was a "schoolmaster unto Christ." (Gal. iii. 24.) Never was there a type so full of meaning in the whole circle of Jewish ceremonies, as the passover was at its original institution.

Did the passover remind the Jew of the marvellous deliverance of his forefathers out of the land of Egypt, when God slew the first-born? No doubt it did. But it was also meant to be a sign to him of the far greater redemption and deliverance from the bondage of sin, which was to be brought in by our Lord Jesus Christ.

Did the passover remind the Jew, that by the death of an innocent lamb, the families of his forefathers were once exempted from the death of their first-bom? No doubt it did. But it was also meant to teach him the far higher truth, that the death of Christ on the cross was to be the life of the world.

Did the passover remind the Jew that the sprinkling of blood on the door-posts of his forefathers* houses, preserved them from the sword of the destroying angel? No doubt it did. But it was also meant to show him the far more important doctrine that Christ's blood sprinkled on man's conscience, cleanses it from all stain of guilt, and makes him safe from the wrath to come.

Did the passover remind the Jew that none of his forefathers were safe from tlie destroying angel, in the night when he slew the first-born, unless he actually ate of the slain lamb? No doubt it did. But it was meant to guide his mind to the far higher lesson, that all who would receive benefit from Christ's atonement, must actually feed upon Him by faith, and receive Him into their hearts.

Let us call these things to mind, and weigh them well. We shall then see a peculiar fitness and beauty in the time appointed by God for our Lord Jesus Christ's death on the cross. It happened at the very season when the mind of all Israel was being directed to the deliverance from Eg}^t, and to the events of that wondrous night, when it took place. The lamb slain and eaten by every member if the family, — the destroying angel, — the safety within the blood- sprinkled door, would have been talked over and considered in every Jewish household, the very week that our blessed Lord was slain. It would be strange indeed if such a remarkable death as His, at such a time, did not set many minds thinking, and open many eyes. To what extent we shall never know tiU the last day.

Let it be a rule with us, in the reading of our Bibles, to study the types and ordinances of the Mosaic law with prayerful attention. They are all full of Christ The altar, — the scape-goat, — the daily bumt-ofiering, — the day of atonement, are all so many finger-posts pointing to the great sacrifice offered by our Lord on Calvary. Those who neglect to study the Jewish ordinances, as dark, duU, and uninteresting parts of the Bible, only show their own ignorance, and miss great advantages.

Those who examine them with Christ as the key to their meaning, will find them full of Gospel light and comfortable truth.*

22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is mv body.

23 And he took the cup, and when he had given ■ thanks, he gave it to them: and they all drank of it.

24 And he said unto them, This is my blood of the new testament, which is shed for many.

25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God.

17 And in the evening he cometh with the twelve.

18 And as they sat and did eat, Jesus said. Verily I say unto you. One of you which eateth with me shall betray me.

19 ^nd they began to be sorrowful, and to say unto him one by one, Is it I } and another said, Is it I }

20 And he answered and said unto them. It is one of the twelve that dippeth with me in the dish.

21 The Son of man indeed goeth, tis it is written of him: but woe to that man by whom the Son of man is betrayed! good were it for that man

*It may be well to observe in tliis connection, that it admits of much question, whether the common view of the word "passover" is the correct one. At any rate, the following passage from Bishop Lowth on Isaiah xxxi. 5. deserves careful consideration. He says:

"The common notion of God's passing over the houses of the Israelites is, that in going through the land of Egypt to smite the first-bom, seeing the blood on the door of the houses of the Israelites, He passed over, or skipped those houses, and forbore to smite them. But that this is not the time notion of the thing, will be plain from considering the words of the sacred historian, where he describes very explicitly the action: ' For Jehovah will pass through to smite the Egyptians; and when He seeth the blood on the lintels and on the two side posts, Jehovah tcill spring foncard over or before the door, and will not suffer the destroyer to come into your houses to smite you.' Exod. xii. 23. — Here are manifestly two distinct agents, with which the notion of passing over is not consistent; for that supposes but one agent. The two agents are, the destroying angel passing through to smite every house, and Jehovah the protector, keeping pace with him, who seeing the door of the Israelites marked with blood, leaps foi-ward, tlu'ows Himself with a sudden motion in the way, opposes the destroying angel, and protects and saves that house against him, nor suffers him to smite it." The words of Isaiah xxxi. 5. ought to be studied attentively, in order to understand the fitness and propriety of this interpretation.

These verses contain St. Mark's account of the institution of tlie Lord's Supper. The simplicity of the description deserves special obserN^ation. Well would it have been for the Church, if men had not departed from the simple statements of Scripture about this blessed sacrament! It is a mournful fact that it has been corrupted by false explanations and superstitious additions, until its real meaning, in many parts of Christendom, is utterly unknown. Let us however, at present, dismiss from our minds all matters of controversy, and study the words of St. Mark with a view to our own personal edification.

Let us learn from the passage before us, that selfexamination should precede the reception of the Lord's Supper. We cannot doubt that tbis was one object of our Lord's solemn warning, "One of you which eateth with me shall betray me." He meant to stir up in the miuds of His disciples, those very searchings of heart which are here so touchingly recorded: "They began to be sorrowful, and to say unto Him one by one. Is it I? and another said. Is it I? " He meant to teach His whole Church throughout the world, that the time of drawing near to the Lord's table should be a time for diligent self-inquiry.

The benefit of the Lord's Supper depends entirely on the spirit and frame of mind in which we receive it. The bread which we there eat, and the wine which we there drink, have no power to do good to our souls, as medicine does good to our bodies, without the cooperation of our hearts and wills. They wiU not convey any blessing to us, by virtue of the miniflter's consecration, if we do not receive them rightly, worthily, and with faith. To assert, as some do, that the Lord's supper must do good to all communicants, whalever be the state of mind in which they receive it, is a monstrous and unscriptural figment, and has given rise to gross and wicked superstition.

The state of mind which we should look for in ourselves, before going to the Lord's table, is well described in the Catechism of the Church of England. We ought to "examine ourselves whether we repent truly of our former sins, — ^whether we stedfastly purpose to lead a new life, — whether we have a lively faith in God's mercy through Christ, — and a thankful remembrance of His death, — and whether we are in charity with all men." If our conscience can answer these questions satisfactorily, we may receive the Lord's supper without fear. More than this God does not require of any communicant. Less than this ought never to content us.

I Let us take heed to ourselves in the matter of the Lord's supper. It is easy to err about it on either side. — On the one hand, we are not to be content with sta}Tng away from the Lord's table under the vague plea of unfitness. As long as we so stay away, we are disobeying a plain

I command of Christ, and are living in sin. — ^But, on the i other hand, we are not to go to the Lord's table as a mere form, and without thought. As long as we receive the sacrament in that state of mind, we derive no good from it, and are guilty of a great transgression. — It is an awful thing to be unfit for the sacrament, for this is to be unfit to die. It is a no less awful thing to receive it unworthily, for this is most provoking to God. The only safe course is to be a decided servant of Christ, and to live the life of faith in Him. — Then we may draw near with boldness, and take the sacrament to our comfort.

Let us learn, in the second place, from these verses, that the principal object of the Lord's Supper, is to remind us of Christ's sacrifice for lis on the cross. The bread is intended to bring to our recollection the "body" of Christ, which was wounded for our transgressions. The wine is intended to bring to our recollection the "blood" of Christ, which was shed to cleanse us from aU sin. The atonement and propitiation which our Lord effected by His death as our Surety and Substitute, stand out prominently in the whole ordinance. The false doctrine which some teach, that His death was nothing more than the death of a very holy man, who left us an example how to die, turns the Lord's supper into an unmeaning ordinance, and cannot possibly be reconciled with our Lord's words at its institution.

A clear understanding of this point is of great importance. It will place us in the right position of mind, and teach us how we ought to feel in drawing near to the Lord's table. — It will produce in us true humility of spirit. The bread and wine will remind us how sinful sin must be, when nothing but Christ's death could atone for it. — It will produce in us hopefulness about our souls. The bread and wine will remind us that though our sins are great, a great price has been paid for our redemption. — ^Not least, it will produce in us gratitude. The bread and wine will remind us how great is our debt to Christ, and how deeply bound we are to glorify Him in our Hves. May these be the feelings that we experience, whenever we receive the Lord's supper!

Finally, we learn from these verses, the nature of the spiritual benefits, which the Lord's Supper is intended to convey, and the persons who have a right to expect them. We may gather this lesson from the significant actions which are used in receiving this sacrament. Our Lord commands us to "eat" bread and to "drink" wine. Now eating and drinking are the acts of a living person. The object of eating and drinking is to be strengthened and refreshed. The conclusion we are meant to draw, is manifestly this, that the Lord's supper is appointed for "the strengthening and refreshing of our souls," and that those who ought to partake of it are those who are lively, real Christians. All such will find this sacrament a means of grace. It will assist them to rest in Christ more simply, and to trust in Him more entirely. The visible symbols of bread and wine will aid, quicken, and confirm their faith.

A right view of this point is of the utmost moment in these latter days. "We must always beware of thinking that there is any way of eating Christ's body, and drinking Christ's blood, but by faith, — or that receiving the Lord's supper will give any man a different interest in Christ's sacrifice on the cross from that which faith gives. Faith is the one grand mean of communication between the soul and Christ. The Lord's supper can aid, quicken, and confirm faith, but can never supersede it, or supply its absence. Let this never be forgotten. Error on this point is a most fatal delusion, and leads to many superstitions.

Let it be a settled principle in our Christianity, that no imbeliever ought to go to the Lord's table, and that the sacrament will not do our souls the slightest good, if we do not receive it with repentance and faith. The Lord's supper is not a converting or justifying ordinance, and those who come to it unconverted and unjustified, will go away no better than they came, but rather worse. It is an ordinance for believers, and not for imbelievers, — for the living, and not for the dead. It is meant to sustain life, but not to impart it, — to strengthen and increase grace, but not to give it, — to help faith to grow, but not to sow or plant it. Let these things sink down into our hearts, and never be forgotten.

Are we alive unto God? This is the great question. If we are, let us go to the Lord's supper, and receive it thankfully, and never turn our backs on the Lord's table. If we do not go, we commit a great sin.

Are we yet dead in sin and worldliness? If we are, we have no business at the communion. "We are on the broad way that leadeth to destruction. We must repent. We must be bom again. We must be joined to Christ by faith. Then, and not till then, we are fit to be communicants.*

* There are two expressions in the passage now expovinded, which deserve a special notice. One is, the "iruit of the vine." The other is "the kingdom of God."

1. The words, " fruit of the vine," applied by our Lord to the cup of wine which He had just been giving to His disciples, in the institution of the Lord's supper, appear entirely to overthrow the Romish doctrine of transubstantiation. The wine, it appears, did not really and literally become Christ's blood, as the Roman Catholics say. Our Lord Himself speaks of it as the juice of grapes, "the fruit of the vine." It is clear therefore, that when He said of that cup of wine before, " this is my blood," He meant nothing more than this, "this represents — is an emblem ot^ — my blood."

26 And when they had sung an hymn, they went out into the mount of Olives.

27 And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered.

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

29 But Peter said unto him, Al-

though all shall be offended, yet will not I.

30 And Jesus saith unto him. Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice.

31 But he spake the more vehemently. If I should die with thee, I wUl not den}' thee in any wise. Likewise alBO said they all.

We see in these verses, how well our Lord foreknew the weakness and infirmity of Sis disciples. He tells them plainly what they were going to do. "All ye shall he ojQTended because of me this night." He tells Peter in particular of the astounding sin which he was about to commit: "This night, before the cock crow, thou shalt deny me thrice."

Yet our Lord's fore-knowledge did not prevent His choosing these twelve disciples to be His apostles. He allowed them to be His intimate friends and companions, knowing perfectly well what they would one day do. He granted them the mighty privilege of being continually with Him, and hearing His voice, with a clear foresight of the melancholy weakness and want of faith which they would exhibit at the end of His ministry. This is a remarkable fact, and deserves to be had in continual remembrance.

and state of things yet future, appear to show plainly that He did not consider God's kingdom to have come, when He spoke. Moreover the words have not yet received a fulfilment, as it is not known that our Lord administered the Lord's supper to His disciples after His resurrection. The words therefore are meant to turn our minds towards the time of our Lord's second advent. Then, and not till then, " the kingdom of God" will be fully set up. Then, and not till then, we shall sit down at the marriage supper of the Lamb, and drink the new wine in the kingdom.

Let us take comfort in the thought that the Lord Jesus does not cast off His believing people because of failures and imperfections. He knows what they are. He takes them, as the husband takes the wife, with all their blemishes and defects, and, once joined to Him by faith, will never put them away. He is a merciful and compassionate High-priest. It is His glory to pass over the transgressions of His people, and to cover their many sins. He knew what they were before conversion, — wicked, guilty, and defiled; yet He loved them. He knows what they will be after conversion, — weak, erring, and frail; yet He loves them. He has undertaken to save them, notwithstanding all their shortcomings, and what He has undertaken He will perform.

Let us learn to pass a charitable judgment on the conduct of professing believers. Let us not set them down in a low place, and say they have no grace, because we see in them much weakness and corruption. Let us remember that our Master in heaven bears with their infirmities, and let us try to bear with them too. The Church of Christ is little better than a great hospital. We ourselves are all, more or less, weak, and all daily need the skilful treatment of the heavenly Physician. There will be no complete cures tiU the resurrection day.

We see, in the second place, in these verses, how much comfort professing Christians may miss hy carelessness and inattention. Our Lord spoke plainly of His resurrection: "After that I am risen, I will go before you into Galilee." Yet His words appear to have been thrown away, and spoken in vain. Not one of His disciples seems to have noticed them, or treasured them up in his heart. When

He was betrayed, they forsook Him. Wlien He was crucified, they were ahnost in despair. And when He rose again on the third day, they would not believe that it was true. They had heard of it frequently with the hearing of the ear, but it had never made any impression on their hearts.

What an exact picture we have here of human nature! How often we see the very same thing among professing Christians in the present day! How many truths we read yearly in the Bible, and yet remember them no more than if we had never read them at all! How many words of wisdom we hear in sermons heedlessly and thoughtlessly, and live on as if we had never heard them! The days of darkness and affliction come upon us by and bye, and then we prove unarmed and unprepared. On sick-beds, and in mourning, we see a meaning in texts and passages which we at one time heard listlessly and unconcerned. Things flash across our minds at such seasons, and make us feel ashamed that we had not noticed them before. We then remember to have read them, and heard them, and seen them, but they made no impression upon us. Like Hagar's well in the wilderness, they were close at hand, but, like Hagar, we never saw them. (Gen. xxi. 19.)

Let us pray for a quick understanding in hearing and reading God's word. Let us search into every part of it, and not lose any precious truth in it for want of care. So doing, we shall lay up a good foundation against the time to come, and in sorrow and sickness be found armed.

Let us mark how little reason ministers have to be surprised, if the words that they preach in sermons are often unnoticed and unheeded. They only drink of the same cup with their Master. Even He said many things which were not noticed when first spoken. And yet we know that "never man spake like this man." "The disciple is not greater than His Master, nor the servant than his Lord." We have need of patience. Truths that seem neglected at first, often bear fruit after many days.

We see in the last place, in these verses, how much ignorant self-confidence may sometimes he found in the hearts of ^professing Christians. The apostle Peter could not think it possible that he could ever deny his Lord. " If I should die with thee," he says, " I wiU not deny thee in any wise." And he did not stand alone in his confidence. The other disciples were of the same opinion. " Likewise also said they all."

Yet what did all this confident boasting come to? Twelve hours did not pass away before all the disciples forsook our Lord and fled. Their loud professions were all forgotten. The present danger swept all their promises of fidelity clean away. So little do we know how we shall act in any particular position until we are placed in it! So much do present circumstances alter our feelings!

Let us learn to pray for humility. "Pride goeth before destruction, and a haughty spirit before a fall." (Prov. xvi. 18.) There is far more wickedness in aU our hearts than we know. We never can teU how far we might fall, if once placed in temptation. There is no degree of sin into which the greatest saint may not run, if he is not held up by the grace of God, and if he does not watch and pray. The seeds of every wickedness lie hidden in our hearts. They only need the convenient season to spring forth into a mischievous vitahty. " Let him that thinketh he standeth take heed lest he fall." " He that trusteth his own heart is a fool." (1 Cor. x. 12. Prov. xxviii. 26.) Let our daily prayer be, " Hold thou me up and I shall be safe."

82 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray.

33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy;

34 And saith unto them, Mv soul is exceeding sorrowful unto death: tarry ye here, and watch.

35 And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass from him.

36 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 wUt.

37 And he cometh, and findeth them

sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?

38 Watch ye and pray, lest ye enter into temptation. The spirit truly is ready, but the flesh is weak.

39 And again he went away, and prayed, and spake the same words.

4(3 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him.

41 And he cometh the third time, and saith unto them. Sleep on now, and take ymir rest: it is enough, the hour is come; behold, the Son of man is betraved into the hands of sinners.

42 Rise up, let us go; lo, he that betray eth me is at hand.

The history of our Lord's agony in the garden of Gethsemane is a deep and mysterious passage of Scripture. It contains things which the wisest divines cannot fully explain. Yet it has upon its surface plain truths of most momentous importance.

Let us mark, in the first place, how keenly our Lord felt the burden of a world's sin. It is written that He " began to be sore amazed, and to be very heavy; and saith unto them, My soul is exceeding sorrowful unto death," — and that " he fell on the ground, and prayed, that, if it were possible, the hour might pass from him."

There is only one reasonable explanation of these expressions. It was no mere fear of the physical suffering of death, which drew them from our Lord's lips. It was a sense of the enormous load of himian guilt, which began at that time to press upon Him in a peculiar way. It was a sense of the unutterable weight of our sins and transgressions which were then specially laid upon Him. He was being "made a curse for us." He was bearing our griefs and carrying our sorrows, according to the covenant He came on earth to fulfil. He was being "made sin for us who Himself knew no sin." His holy nature felt acutely the hideous burden laid upon Him. These were the reasons of His extraordinary sorrow.

We ought to see in our Lord's agony in Gethsemane the exceeding sinfulness of sin. It is a subject on which the thoughts of professing Christians are far below what they should be. The careless, light way in which such sins as swearing, sabbath-breaking, lying and the like, are often spoken of, is a painful evidence of the low condition of men's moral feelings. Let the recollection of Gethsemane have a sanctifying effect upon us. Whatever others do, let us never " make a mock at sin."

Let us mark, in the second place, what an example our Lord gives us of the importance of prayer in time of trouble. In the hour of His distress we find Him employing this great remedy. Twice we are told that when His soul was exceeding sorrowful, " He prayed."

We shall never find a better receipt than this for the patient bearing of affliction. The first person to whom we should turn in our trouble is God. The first complaint we should make should be in the form of a prayer. The reply may not be given immediately. The relief we want may not be granted at once. The thing that tries us may never be removed and taken away. But the mere act of pouring out our hearts, and unbosoming ourselves at a throne of grace will do us good. The advice of St. James is wise and weighty: " Is any afflicted? Let him pray." (James v. 13.)

Let us mark, in the third place, what a striking example our Lord gives us of submission of mil to tJie will of God. Deeply as His human nature felt the pressure of a world's guilt, He still prays that, " if it were possible," the hour might pass from him. " Take away this cup from me: nevertheless not what I will, but what thou wilt." *

* Men ai'e so apt to nin into error on the subject of the divine and human natm-es in Christ, that the following quotation may be worth reading.

" There are two distinct wills in Christ. But although they be truly distinct and different one from the other, yet they are not contraiy one to the other, but they are subordinate each to other; the hvunan will of Christ being always subject to His divine wiU, and most ready to be ordered and ruled by it. Therefore here we see that He doth submit His will, as He was man, to the divine will of God the Father, which divine will of the Father was also Christ's own will. This truth we are to hold and maintaia against those old heretics, which were called Monothelites, because they held there was but one kind of will in Christ, namely His divine will. — This heresy sprung up in the Eastern church about 600 years after Christ; and it did very much molest and trouble the church for many years. — It was a branch of the gross heresy of Eutyches which sprung up 200 yeai's before. This Eutyches confounded the two natures in Christ, holding that as there was but one Person after the personal union, so there was but one nature in Christ, — viz. the divine nature, the human nature being swallowed up. To maintain this the better, his followers maintained that Christ had but one kind of will. This heresy was ' condemned by the 6th general council at Constantinople, as well as by other ancient councUs. And the fathers of the church in those times, did confute it by these very words of our Saviour which we have now in hand." — Fetter on Mark.

"We can imagine no higher degree of perfection than that which is here set before us. To take patiently whatever God sends, — to like nothing but what God likes, — to wish nothing but what God approves, — to prefer pain, if it please God to send it, to ease, if God does not think fit to bestow it, — to lie passive under God's hand, and know no will but His, — this is the highest standard at which we can aim, and of this our Lord's conduct in Gethsemane is a perfect pattern.

Let us strive and labour to have "the mind that was in Christ " in this matter. Let us daily pray and endeavour to be enabled to mortify our self-will. — It is for our happiness to do so. Nothing brings us so much misery on earth as having our own way. — ^It is the best proof of real grace to do so. Knowledge, and gifts, and convictions, and feelings, and wishes, are all very imcertain evidences. They are often to be foimd in unconverted persons. But a continually increasing disposition to submit our own wills to the will of God, is a far more healthy sj-mptom. It is a sign that we are really "growing in grace, and in the knowledge of Jesus Christ."

Let us mark, lastly, in these verses, Juno much infirmUy may he found even in the best Christians. We have a painful illustration of this truth in the conduct of Peter, James, and John. They slept when they ought to have watched and prayed. Though invited by our Lord to watch with Him, they slept. Though warned a short time before that danger was at hand, and their faith likely to fail, they slept. Though fresh from the Lord's table, with all its touching solemnities, they slept. Never was there a more striking proof that the best of men are but men,

These things are \sTitten for our learning. Let us take heed that they are not written in vain. Let us ever be on our guard against the slothful, indolent, lazy spirit in religion, which is natural to us all, and specially in the matter of our private prayers. When we feel that spirit creeping over us, let us remember Peter, James, and John in the garden, and take care.

The solemn counsel which our Lord addresses to His disciples should often ring in our ears: " Watch and pray lest ye enter into temptation. The spirit truly is ready, but the flesh is weak." It should be the Christian's daily motto from the time of his conversion to the hour of his death.

Are we true Christians? and would we keep our souls awake? Let us not forget that we have within us a double nature, — a ready "spirit" and weak "flesh," — a carnal nature inclined to evil, and a spiritual nature inclined to good. These two are contrary one to the other. (Gal. v. 17.) Sin and the devil will always find helpers in our hearts. If we do not crucify and rule over the flesh, it will often rule over us and bring us to shame.

Are we true Chiistians, and would we keep our souls awake? Then let us never forget to " watch and pray." We must watch like soldiers, — we are upon enemy's ground. We must always be on our guard. We must fight a daily fight and war a daily warfare. The Christian's rest is yet to come. — We must pray without ceasing, regularly, habitually, carefully, and at stated times. We must pray as well as watch, and watch as well as pray.

Watcliing without praying is self-confidence and selfconceit. Praying witliout watching is enthusiasm and fanaticism. The man who knows his own weakness, and knoMring it both watches and prays, is the man that will be held up and not allowed to fall.

4^3 And iraraediately, while he yet! the High Priest, and cut off his ear. spake, Cometh Judas, one of the | 48 And Jesus answered and said twelve, and with him a great multi- ' unto them, Are ye come out, as against tude with swords and staves, from the Chief Priests and the Scribes and the elders.

44 And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely.

45 And as soon as he was come, he goeth straightway to him, and saith. Master, master; and kissed him.

46 And they laid their hands on him, and took him.

47 And one of them that stood by > fled from them naked, drew a sword, and smote a servant of)

49 I was daily with you in the temple teaching, and ye took me not. but the Scriptures must be fulfilled.

50 And they all forsook him, and fled.

51 And there followed him a certain young man, having a linen cloth cast about hii naked body; and the young men laid hold on him:

52 And he left the linen cloth, and

Let us notice in these verses, how little our Lord's enemies understood the nattire of Sis kingdom. We read that Judas came to take Him "with a great multitude, with swords and staves." It was evidently expected that our Lord would be vigorously defended by His disciples, and that He would not be taken prisoner without fighting. The chief priests and scribes clung obstinately to the idea, that our Lord's kingdom was a worldly kingdom, and therefore supposed that it would be upheld by worldly means. They had yet to learn the solemn lesson contained in our Lord's words to Pilate, "My kingdom is not of this ■world: — ^now is my kingdom not from hence." (John xviii. 36.)

We shall do well to remember this in all our endeavours to extend the kingdom of true religion. It is not to be propagated by violence, or by an arm of flesh. "The weapons of our warfare are not carnal." "Not by might, nor by power, but by my Spirit, saith the Lord of hosts." (2 Cor. x. 4. Zeeh. iv. 6.) The cause of truth does not need force to maintain it. False reHgions, like Mahometanism, have often been spread by the sword. False Christianity, Kke that of the Roman church, has often been enforced on men by bloody persecutions. But the real Gospel of Christ requires no such aids as these. It stands by the power of the Holy Ghost. It grows by the hidden influence of the Holy Ghost on men's hearts and consciences. There is no clearer sign of a bad cause in reHgion than a readiness to appeal to the sword.

Let us notice, secondly, in these verses, how all things in our Lard's passian happetied according to God's word. His own address to those who took Hitn, exhibits this in a striking manner: "the Scriptures must be fulfilled."

There was no accident or chance in any part of the close of our Lord's earthly ministry. The steps in which He walked from Gethsemane to Calvary, were all marked out hundreds of years before. The twenty-second Psalm, and the fifty-third chapter of Isaiah, were literally fulfilled. The wrath of His enemies, — His rejection by His own people, — His being dealt with as a malefactor, — His being condemned by the assembly of the wicked, — all had been foreknown, and all foretold. All that took place was only the working out of God's great design to provide an atonement for a world's sin. The armed men whom Judas brought to lay hands on Jesus, were, like

Nebuchadnezzar and Sennacherib, unconscious instruments in carrying God's purposes into effect.

Let us rest our souls on the thought, that all around us is ordered and overruled by God's almighty wisdom. The course of this world may often be contrary to our wishes. The position of the Church may often be very, unlike what we desire. The wickedness of worldly men, and the inconsistencies of believers, may often afflict our souls. But there is a hand above us, moving the vast machine of this universe, and making all things work together for His glory. The Scriptures are being yearly fulfilled. Not one jot or tittle in them shall ever fail to be accompKshed. The kings of the earth may take counsel together, and the rulers of the nations may set themselves against Christ. (Psal. ii. 2.) But the resurrection morning shall prove that, even at the darkest time, aU things were being done according to the will of God.

Let us notice, lastly, in these verses, how much the faith cf true believers may give way. We are told that when Judas and his company laid hands on our Lord, and He quietly submitted to be taken prisoner, the eleven disciples " all forsook Him and fled." Perhaps up to that moment they were buoyed up by the hope that our Lord would work a miracle, and set Himself free. But when they saw no miracle worked, their courage failed them entirely. Their former protestations were aU forgotten. Their promises to die with their Master, rather than deny Him, were all cast to the winds. The fear of present danger got the better of faith. The sense of immediate peril drove every other feeling out of their minds. They " all forsook him and fled."

There is sometliing deeply mstnictive in this incident. It deserves the attentive study of all professing Christians. Happy is he who marks the conduct of our Lord's disciples, and gathers from it wisdom!

Let us learn from the flight of these eleven disciples, not to be over confident in our own strength. The fear of man does indeed bring a snare. We never know what we may do, if we are tempted, or to what extent our faith may give way. Let us be clothed with humility.

Let us learn ti be charitable in our judgment of other Christians. Let us not expect too much from them, or set them down as having no grace at all, if we see them overtaken in a fault. Let us not forget that even our Lord's chosen apostles forsook Him in His time of need. Yet they rose again by repentance, and became pillars of the Church of Christ.

Finally, let us leave the passage with a deep sense of our Lord's ability to sympathize with His believing people. If there is one trial greater than another, it is the trial of being disappointed in those we love. It is a bitter cup, which all true C9iristians have frequently to drink. Ministers fail them. Relations fail them. Friends fail them. One cistern after another proves to be broken, and to hold no water. But let them take comfort in the thought, that there is one unfailing Friend, even Jesus, who can be touched with the feeling of their infirmities, and has tasted of all th^ir sorrows. Jesus knows what it is to see friends and disciples failing Him in the hour of need. Yet He bore it patiently, and loved them notwithstanding aU. He is never weary of forgiving. Let

US strive to do likewise. Jesus, at any rate, will never fail us. It is written, " His compassions fail not." (Lam. iii. 22.*

* The question has often been asked, " Who was the ' certain young man,' mentioned at the end of this passage, on whom the young men laid hold, and who fled away naked? " St. Mark is the only evangelist who relates this circumstance; and he has given us no clue to farther knowledge as to who it was, or why the event is mentioned.

No satisfactory answer to these questions has yet been given. The utmost that can be said of any of the explanations attempted, is, that they ai*e conjectures and speculations.

"Some," says Petter in his commentary on Mark, "have thought

that it was one of the twelve disciples, viz., James the son of Alpheus, the Lord's brother, or kinsman of our Saviour, (whose appearance was perhaps like our Lord's.) " This is the view of Epiphanius and Jerome. Others have thought that it was John, the beloved disciple. This is the view of Ambrose, Chrysostom, and Gregory. But it could be neither of them, nor any other of the twelve, because it is said immediately before, that they " all fled " upon the taking of our Saviour, whereas this young man followed o\ir Saviour at this time. It is more likely that it was some good young man, who dwelt near the garden of Gethsemane, who hearing the noise and stir that was made about the taking and binding of our Saviour, did arise suddenly out of his bed to see what was the matter, and perceiving that they had cnielly taken and boimd our Saviour, and were leading Him away, did follow after Him to see what would be done with Him, whereby it appears that he was a well-wisher to our Saviour."

Theophylact and Euthymius think it probable that it was some yovmg man who followed our Lord from the house where He ate the passover with His disciples. Some think that it was the Evangelist Mark himself.

Some have thought that St. Mark's purpose in relating the event, is to show the cruelty, rage, and ferocity of those who took our Lord. They were ready to lay hands on any one who was any where near Him, and to make prisoners indiscriminately of all who even appeared to be connected with Him.

Some have thought that the whole transaction exhibits the utter desertion of our Lord. " This young man," says Clarius, " would rather escape naked than be taken as one of the followers of Christ."

53 And they led Jesus away to the High Priest: and with him were assembled all the Chief Priests and the elders and the Scribes.

54 And Peter followed him afar off, even into the palace of the High Priest: and he sat with the servants, and warmed himself at the fire.

55 And the Chief Priests and all the council sought for witness against Jesus to put him to death; and found none.

56 For many bare false witness against him, but their witness agreed not together.

57 And there arose certain, and bare false witness against him, saving,

58 "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.