pains to prepare their minds to expect, and so to bear, coming trouble; when, going far beyond the next ensuing days, and beholding them engaged in the work of making disciples of all nations, he proceeded to warn them-They shall put you out of the synagogues; yea, the time cometh that whosoever killeth you, will think that he doeth God service'-yet mingled words of hope with his warnings- Ye will weep and lament, but the world will rejoice; and ye will be sorrowful, but your sorrow will be turned into joy.'

Having delivered these admonitory, instructive, and consoling words, Jesus, now in his character of priest in the new kingdom, puts up a prayer to the Almighty Father, entreating for his disciples, and generally for the world, the blessings of which he had just discoursed, and specifically begging that they all, Father, Son, and disciples, might be one, and that the last, being preserved by God's power, might be with Jesus where he was, so that they might behold his glory (John xiv.—xvii.).

In terms full of the purest, most elevated, and most tender love-and in piety the most trusting, devout, and lofty, did Jesus speak on this occasion, only a few hours after he had uttered those awful and retributory reproofs and denunciations against the Scribes, Pharisees, hypocrites,' which are recorded in the three first or synoptical Gospels.

When he had spoken the words which occur in the latter part of the fourteenth chapter of John, our Lord appears to have risen with a view to quit the apartment, in order that, in loving obedience to the Divine command, he might go forth, and so be exposed to the evil devices of his enemies. Arise,' he said; 'let us go hence.' Having delivered what is recorded in chapters fifteen, sixteen, and seventeen, standing, and, as on the point of leaving the upper room,' Jesus at length, when his prayer was finished, 'went forth with his disciples over the brook Kedron, where was a garden, into which he entered and his disciples' (John xviii. 1).

This garden formed part of an enclosure, or cultivated spot, lying at the western foot of Olivet, called Gethsemane (an olivepress, now Dschemanie), probably because olive-oil was there prepared. Among other vegetable productions, olive-trees predominated. Dr. Robinson thus describes the spot: Passing down the steep hill from St. Stephen's Gate into the valley of the Kidron, and crossing the bridge over the dry watercourse, you come on the right to the place fixed on by early tradition as the site of the garden of Gethsemane. It is a plat of ground nearly square, enclosed by an ordinary stone wall. The north-west corner is 145 feet distant from the bridge. The west side measures 160 feet in length, and the north side 150 feet. Within this enclosure are eight very old olive-trees, with stones thrown together around their trunks. Giving myself up to the impres

sions of the moment, I sat down here for a time alone, beneath one of the aged trees. All was silent and solitary around; only a herd of goats were feeding not far off, and a few flocks of sheep grazing on the side of the mountain. High above towered the dead walls of the city, through which there penetrated no sound of human life. It was almost like the stillness and loneliness of the desert. Here, or at least not far off, the Saviour endured that agony and bloody sweat' which was connected with the redemption of the world; and here, in deep submission, he prayed-'O my Father, if this cup may not pass away from me except I drink it, thy will be done' (Matt. xxvi. 12).

The place was one to which Jesus was accustomed to resort with his disciples, probably in order to enjoy the beauties of the vegetable world in tranquil retirement. The eye that saw the lily attired more splendidly than Solomon in all his glory,' must have had a vivid perception of the lovely or stately forms of flowers and trees.

It was now deep night. Jesus sought no shelter for his defenceless head. Remaining in the open air, perhaps because he felt that there he could more readily disburden his soul and breathe freely, he took with him his three confidential disciplesPeter, James, and John-and entered into a remoter part, which also may have been thickly covered with trees and branches, leaving the rest of his companions on the outside. In that sequestered and shady spot, into which only a few scattered rays of the full moon could struggle, he was at liberty to hold that unrestrained communion with his heavenly Father for which in the crisis he felt an urgent need. Proceeding a short space from his three disciples, he entered into prayer to God, falling prostrate on the ground. Meanwhile the disciples, heavy with fatigue, fell asleep; for the same mental trouble, in different stages, disposes to sleep and renders sleep impossible. Jesus, who was struggling, suffering, and praying, for the world rather than himself, had all his faculties quivering with most intense, sensitive, and vigilant life. The strong action of his mind on a frame worn down by labour, care, and sorrow, caused his body to break forth in what wore the appearance of a profuse sweatas it were great drops of blood falling down to the ground'— such as mental agony is known in other cases to have occasioned. The contest was over. It had been severe, but very brief. In his prophetic mind, Jesus knew the traitor was approaching. Coming forth, therefore, from the depth of the recess, he awoke his still sleeping disciples, who had thus failed him in the hour of his need. Now, fully prepared himself for all that could happen, he warned them to be on their guard, lest an undue regard to personal safety should endanger their fidelity. As he proceeded outward to rejoin the other disciples, he discerned at some distance a band of men and officers-a part of the temple

6

guard-coming with authority from the priests to apprehend him. They were led by Judas, and made their way through the deep shadows of the place by the aid of flambeaux. Advancing before the rest, Judas discovered the person of Jesus, who had gone forward. According to a predetermined sign, Judas greeted the Saviour with a kiss. Whom seek ye?' the latter boldly asked. 'Jesus of Nazareth.' 'I am he.' The avowal struck the guard to the earth. Again he asked, 'Whom seek ye?' 'Jesus of Nazareth.' 'I have told you I am he; if, therefore, ye seek me, let these go their way.' Peter, hasty in zeal, drew a sword and cut off an ear of one Malchus, a servant belonging to the high-priest. Jesus healed the wound and followed the officers of justice, remarking to Peter, 'Put up thy sword into its sheath; all they that take the sword, shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall forthwith give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled? for thus it must be. The cup which my Father hath given me, shall I not drink it?'

While Jesus was being bound that his person might be secured, all the disciples forsook him and fled. The apprehension of their Master destroyed their last hope. During days, if not weeks, they had wavered; for Jesus had spoken of his death, and death they could not harmonise with their conception of the Messiah. Now, however, all was over. Jesus was in the hands of those who had long plotted against his life, and doubtless in a few hours he would be no more. The cause was lost; they had hoped, but hoped in vain, that this was he who should redeem Israel; they forsook him and fled! Lamentable and painful fact! How weak is human nature! What peril is there in ignorance and incorrect opinions! The disciples fled, not because they were base, but because they were misinformed. Entire spiritual safety is to be had only in the full and pure light of the gospel (John xiii.-xviii. 1-12; Matt. xxvi. 30-58; Mark xiv. 2654; Luke xxii. 31-54).

CHAPTER VIII.

JESUS IS TAKEN BEFORE ANNAS-IS STRUCK BY A GUARD-IS THRICE DENIED BY PETER-IS LED AWAY TO THE PALACE OF CAI'APHAS, AND IS CONDEMNED AND INSULTED BY THE SANHEDRIM.

Friday, 15th of Nisan, 6th day of the week, April 7th, A. D. 30.

The Scriptures do not mention the road by which Jesus was conducted. If, however, we may trust traditional statements, he

proceeded from Gethsemane across the bridge on the Kidron, and thence down the vale of Jehoshaphat, till, coming over against the Water Gate, he there entered the city and went to the house of Annas, which stood on the southern slope of Mount Zion.

Annas, who was father-in-law to the ruling high-priest, Cai'äphas, still retained much power, though he had been deprived of the office by the Romans. The Mosaic law allowed only one high-priest. But the Romans, for their own purposes, made and deposed high-priests at their pleasure. Annas had, after the deposition of Joa'zar, been appointed to the dignity by Quiri'nus when he had taken the census of the nation. Having discharged the duties for five years, Annas was removed by the procura'tor Gratus. Between Annas and his son-in-law, Caiaphas, there were in four years three high-priests. These deposed dignitaries often retained considerable influence, especially if they were in favour with the people. Probably, Annas was now president of the great national council, or prince of the Sanhedrim.

Peter, though he had deserted, could not altogether leave his Master. Following him at a distance, he wished to gain admittance into the interior of the house of Annas. Peter, however, stood at the door without, while one who is termed 'another disciple,' and who probably was John the apostle, went in with Jesus into the palace of the high-priest. A few words of explanation will make the ensuing scene more intelligible.

An Oriental house of distinction is usually built on the sides of a quadrangular interior court. Into this court there is an entrance or passage, sometimes arched, through the front wall, closed next the street by a heavy folding gate, with a small wicket for individuals, kept by a porter. In the court, often paved, and sometimes decorated with a fountain and with flowers, or even fruit-trees, the master of the house receives his guests and gives audience to inferiors. There, also, servants await the lord's commands. In such a court had the servants of Annas kindled a fire, for in April the nights are sometimes very cold in Jerusalem. On the ground-floor, at the sides, and in the front opposite the entrance, are rooms. One larger than the other is used as a hall of reception on great occasions.

When the guards brought Jesus to the palace, they and their prisoner were admitted at the gate. John, knowing the porter, was allowed to pass; Peter was left on the outside. Afterwards, John went and induced the porter to admit Peter. Meanwhile, Jesus had been conducted into the hall of audience and set before Annas. Such a room is commonly open in front; and in this case, can have been at no great distance from the fire in the court, around which the servants gathered with Peter and John, since our Lord heard what was going on among them, and turned and looked at Peter (Luke xxii. 61). That disciple, as soon as he was admitted, was challenged by the gate-keeper

as one of Christ's disciples. He answered, 'I am not.' Meanwhile, Annas began to examine Jesus, asking him respecting his doctrine and his disciples. He received for reply these highminded words: 'I spake openly to the world; I ever taught in the synagogue and in the temple, whither all the Jews resort, and in secret have I said nothing. Why askest thou me? Ask them who heard me.' The noble freedom of the reply provoked one of the base creatures near, who struck Jesus, asking, 'Answerest thou the high-priest so?' Jesus calmly replied, 'If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?' Well? Too well; the fault of the answer was, that it was unanswerable.

While this was going on within, Peter was degrading himself in the court. Again and again challenged as a disciple of Jesus, he gave denials which he tried to sustain with all the false and wicked supports of cursing and swearing. This was indeed a mournful commentary on the promises of fidelity made by him only a few hours before, when he declared, 'Lord, I am ready to go with thee both to prison and to death.' How literally true did the reply of Jesus prove! I tell thee, Peter, the cock shall not crow this day before that thou shalt thrice deny that thou knowest me.' Cocks crow early in the morning, at the break of day; hence 'cock-crow' came to signify the first dawn, or three o'clock in the morning. The phrase was adopted by the Romans to denote the third watch, or three in the morning. This watch was announced by the clarion. At the same time, therefore, would in spring and summer be heard the crowing of the cocks on all sides, and the echoes of the military trumpets as the soldiers changed guard. Our Saviour, then, meant that before it was full day on Friday morning, Peter would have denied him thrice. As soon, accordingly, as that weak disciple had for the third time declared, 'I know not the man,' the clarions blew. At the same moment the Lord turned and looked at Peter. The disciple, sunk in shame and confusion of face, went out and wept bitterly. How true to nature is all this! Peter's weakness; his remembering his protestations when now the hour had come, and the sounds of the horns echoed in his soul; that look from Jesus, full of admonition, but full also of pity; Peter's confusion, distress, departure, bitter tears-who does not see it all? who does not understand it all? In this part of the Gospels, too, are minor points not easily brought into accordance. What then ? Can any one who knows human nature, any one who has a heart, doubt the reality of the scene? In substance it must have taken place, and the diversities in the narratives show only the freedom and independence of the narrators (Matt. xxvi. 59-75; Mark xiv. 55-72; John xviii. 15—27).

From Annas, Jesus was led to Cai'äphas, the high-priest. Indeed, we are not certain that the investigation just recorded did