Thus he thought he had managed matters with great cunning and sagacity. No one knew that he kissed Jesus with intent that they should lay hold of him; and as to his master, he thought he would not be at a loss to make his escape and to pass through the midst of his enemies, as he had done more than once before; (John viii. 58. Luke iv. 30.) and in the mean time, he might safely appropriate to his own use the thirty pieces of silver. Hence we may learn the following truths.

1. It is a sign of our deep corruption, that we are more apt to be moved by the apprehension of outward dangers, than by the kind admonitions of God and his Holy Spirit. How often had our blessed Saviour warned his disciples to watch; but they were deaf to his awakening calls, and from time to time, indulged themselves with sleep. But now, the enemy being in sight, they were roused, and became tho roughly awake. It is frequently so in our times. God is for bringing many sinners from the wickedness of their ways, and gives them warning upon warning, sometimes in their consciences, and some, times by their ministers, friends, &c. Yet they make light of all these. But when God sends some calamity or misfortune upon them, or visits them with a dangerous sickness, or a mortal disease, it is then they first come to themselves; then they first open their slumbering eyes, bewail their mispent life, and promise amendment for the future. This depravity of our heart had likewise its influence on the sufferings of Christ, and our faithful high priest has expiated it as well as our other frailties.

2. God does not usually surprize any man at once with his sore judgments; but when all his friendly admonitions are disregarded, and all the respites of his indulgent grace neglected; then his severe threatnings are suddenly discharged on the sinner's guilty head. The disciples had time enough before to rouse themselves out of their lethargy; but as they did not

make use of that opportunity, they were suddenly surprized by the enemy, and they had scarce time to recollect themselves. Hardly had our blessed Saviour given them his last exhortation, when, behold, the multitude of the enemies were coming in full march upon them. Thus it was with the human race before the deluge. They had first a respite of a hundred and twenty years; to this was added the time while Noah was building and preparing the ark; and lastly, seven days more while he was storing it with necessaries. But no amendment or reformation ensuing, after the expiration of these three terms; we are informed that all the fountains of the great deep were broken up.' (Genesis vii. 11.) Such is the case also in our days. It has been proclaimed that the great judgments of God are at hand; we have also with astonishment observed them executed on particular persons; yet no one lays them to heart.. Voluptuousness, sensuality, and wickedness of every kind increase and abound, and the kind warnings and awakening calls of God are entirely disregarded. Now we may ourselves, without difficulty, calculate what will be the issue at last. The divine chastisements will pour down like a torrent, driven by the spirit of the Lord And it is to be feared, that many sinners, who now imprudently delay their repentance, will, one time or other, be taken so unexpectedly as not to have time to recollect themselves; for God has already shewn his judgment on many corrupt. trees, which lie as they fall. Q that we may better employ our season of grace, and rightly improve the present opportunities..

3. There is no office or character so sacred, to which satan does not find an easy access. Even among the apostles, there was a thief, (John xii. 6.) a traitor, (Matt. x. 4.) nay, a devil. (John vi. 70.) What office can be more sacred than shop or minister? hence it is called

that of a bi'a goed work;'

(1 Tim. iii. 1.) nevertheless antichrist, the man of sin, the son of perdition, has insinuated himself into the sacred office, and thus hath seated himself in the temple of God.' (2 Thess. ii. 4.) Therefore, let no one pride himself, and be lulled in security, on account of the sacredness of his office, nor flatter himself that the seducer of mankind dares not approach him. If he has not spared an apostle of Christ, it can hardly be supposed that he will fear to attempt any other Christian.

4. The vices and crimes of men ought not to be imputed to the office they bear, or their situation in life. Judas was one of the twelve. Now on such a fall of a person, his sacred character, we may suppose that the general cry was, "See, what sort of men these apostles of Jesus of Nazareth are! These are the fruits of their pretended sanctity of life and purity of manners." But who will say that in this point they judged righteous judgment? With regard to the vices of persons in the ministerial office, two errors may be committed.

First, By excusing, vindicating, and concealing their faults, though they are notorious to all the world, and repuiring that such public crimes should be concealed and overlooked, in order to save the credit of the ministerial office. But how can the credit of the ministerial office consist in being made a cloak for wickedness and vice? Is it not much more to the honour of their sacred order, that they will not countenance any notorious crimes or scandalous members, but openly shew their entire dislike of their wicked ways?

Secondly, We may be guilty of another error, by aggravating the faults, and blackening the characters of such persons; and by that means casting contempt on the sacred office itself, when they who are invested with it shew themselves unworthy of their holy func tion. Both these extremes are very culpable. How

ever, as the ill-natured world is much more inclined to the latter, St. Paul's advice is the more carefully to be observed; Giving no offence in any thing, that the ministry be not blamed.' (2 Cor. vi. 3.)

5. Most men, amidst all their sinful ways, affect an appearance of virtue and religion Judas had contrived the most unjustifiable schemes; yet is he for varnishing over his perfidy with a shower of love and friendship, and, for the sign of his execrable treachery, kisses his master, whom he had betrayed. Few persons are so abandoned, as to throw off the appearance of virtue and piety; most men do not care to appear in the eye of the world so bad as they actually are, and affect to palliate their vices with specious names. Avarice, for instance, is called frugality; gluttony, drunkenness, and wantonness, are looked upon as the lawful indulgence of our appetites. Presumption, bears the title of decent ambition; lying goes by the name of an ingenious evasion; fornication and uncleanness is the more openly practised under the softening appellation of love and innocent freedoms.

II. As to the companions and attendants of the guide or leaders of Christ's enemies, they may be divided into three classes.

1. The band or multitude. By these are understood the Roman soldiers that were in garrison in Antonius's castle, near the temple; who particularly on the great festivals, when there was a vast concourse of people at Jerusalem, were to have a watchful eye on the temple, lest any insurrection or tumult should happen in that quarter. Of this Roman garrison, some officers were sent with a party of soldiers for apprehending Jesus. (Luke xxii. 52.)

2. The officers of the High Priest and Pharisees, i. e. of the Sanhedrim, which consisted of the chief priests and Pharisees. These had two classes of officers, viz. the ordinary officers of justice, whose bu

siness was to apprehend and bring criminals before them; (John vii. 32, 45, 46. Acts v. 21, 22, 26.): and their own domestics and attendants. Some of both were present, and thus helped to increase the number.

3. Some particular persons deputed by the high priests, scribes, and elders of the people; to whom Christ particularly addressed himself in the garden. (Luke xxii. 52.) These also were part of the multitude, not only to give the proceeding a greater authority by their presence, but also to prevent Judas from embezzling the thirty pieces of silver, and imposing on the chief priests and scribes. These three classes altogether constituted a great croud, a mixed multitude, consisting of young and old, ignorant and learned; headed by Judas, as their guide.. Hence we may make the following observations..

1. When Christ and his interest are to be opposed; it is astonishing to see how all sorts of men combine against him. There was in this multitude a very odd medley of Jews and Pagans, who were united as one man; for the temple-guard consisted of Roman soldiers, and was at other times obnoxious to the Jews.. But here not only the servants of the chief priests and Pharisees associate with them; but likewise the Pharisees themselves, those sanctified zealots, who look. ed on the Pagans as so many dogs, bear them company. On these occasions when Christ and his in-. terest is to be opposed, the spirit of persecution de clares itself indiscriminately in all ranks and degrees. Then they who, at other times, lived in the most bitter enmity, agree in one impious cry.. Then Pi.. late and Herod are made friends.

2. The suppression of the remonstrances of con.. science is generally followed by a profane and scandalous behaviour. The high priests and Pharisees had hitherto been restrained from apprehending the bles şed Jesus by a secret fear. They were, on the one