which beginnes at midnight both for day and night for it begins when they beginne and ends when they end going orderly on with them both so that the first houre when they began to worke was the first houre the second the second c. and so on in order whereas the houre that we heare when we rise is sixe or seaven for about that time men generally beginne to worke and therefore to us the first houre is not the first houre but under another name These things will best be brought together by a Table ¶ The Greater houres or houres of the Temple I II III IIII The Lesser houres 1 2 3 4 5 6 7 8 9 10 11 12 Our houres as they agree with them both 7 8 9 10 11 12 1 2 3 4 5 6 This figure shewes that the Iewes first houre both greater and lesse begun at sixe and ended in seaven so that when our Dyall pointes at seaven theirs pointed at one shewing that the first houre was over and the next begunne when theirs pointed at two ours at eight and so on till you come to twelve In the greater houres it must needes be otherwise for their first greater houre was not ended till our nine which was their three the next not till their sixe which is our twelve and then begunne the third houre which lasted till our three in the afternoone as the fourth did also which ended at our sixe at night According unto this computation do the Papists yet name their Canonicall houres The Third Houre for their Hora Tertiarum is in the morning at nine their sixt is at noone and their nine at three a clocke after dinner according to the account of the Iewes lesser houres These things being thus explaned there is no difficulty in the diverse names the Evangelists give to the same houre for they are but two names signifying one thing the one reckoning the same time by the greater houres the other by the lesse For Saint Marke who divides the day by the greater houres he sayes it was the third houre beginning by their greater houres that is sixe a clocke newly over by their lesser houres that is full twelve and past with us when our Lord was crucifyed If any one object This cannot be for if Christ had been crucifyed within the third greater houre hee must not have beene so till one with us for then in the Table beginnes the third Quarter or the third houre rather in the greater houres I answer that one a clock is all the space betweene twelve and one which houre is ended when one strikes and so the third houre beginnes at twelve newly over which is the sixt houre in the Iewes lesser houres and this hee will easily grant to be true who considers that the first houre that ever time measured was not or could not bee one or the first houre till an houre was runne and then that might be called the first houre or one not before and as that tooke his beginning with time running on till it made a twelfth part of the day and then tooke his name according to his order so must the third greater houre needes take his beginning at twelve and end at his time appointed Now Saint Iohn on the other side reckons not by the greater but by the lesser houres Therfore the beginning of the third greater houre with S. Marke must needes be the sixt lesser houre with S Iohn because no sooner this done but that beginnes And this the rather because Saint Iohn reckons from our Saviours condemnation which must needes be a little before the third greater houre in which hee was crucifyed for hee was condemned a good prety while before he suffered therefore it could not be so forward as S. Marke setts it but within the sixt houre yet that is not full or at least but twelve with us when Christ was condemned but before hee came to Golgotha it could not but be past their sixe that is our twelve at which time Saint Iohn saith hee was condemned and so it must needes be the third houre or quarter of the day as Saint Marke reckons it which to Saint Iohn was the sixt houre One thing more also wee may note out of the former figure namely whence their error had his beginning who thinke that our Saviour was crucifyed in the morning at nine and dyed not till three whereas indeed hee was crucifyed at twelve and so hanged but three houres upon the Crosse for hee was dead at the ninth houre by the Iewes lesser houres which is our three in the afternoone This error rise because they thought Christ to have beene condemned at sixe a clocke by the Romane account which is all one with ours and crucifyed at three by the Iewes common reckoning in the little houres which is our nine and so they reconcile the times But this opinion bee it spoken with reverence of their persons cannot stand for Saint Iohn speakes not of our or the Romane houres but of those which went for cōmon amongst the Iewes Besides the story of Christs sufferings which were after the day was abroad I meane his arraigning before Pilate his whipping araying with purple crowning with thorne mocking beating by the Soldiers after he was examined also his sending to Herod in the other side of the city his stay there and his returne againe his second triall and finall condemnation before Pilate all these and other I name not could not possible be done betwixt day and nine a clocke Lastly it is hardly agreeable to reason that our Lords Body should bee sixe houres together in paine so unsufferable being of so feeling and tender a composition for though his Godhead could have upheld it yet his humane nature had our infirmitie upon it See Mar. 15.44 Where it is sayd Pilate marvailed he was dead so soone and therefore hee is knowne to have shortned his time upon the Crosse at least not to have held out till nature was spent by his lowd cry upon the Crosse which shewed that he dyed not fainting or through weakenes as other men do who die because nature can hould out no longer therefore I rest yet rather with them who thinke his passion on the Crosse was but three houres long the rather also because the death he suffered was so shamefull beeing upon the Crosse and his body naked layd open to the scorne of all his enemies for our sinnes which might bee a principall cause why his passion was no longer Many things there are to be observed in the time of our Saviours going to and being upon the Crosse As first the cruell usage he had from the Iewes by the way in that they made him carry his Crosse till he fainted next the womens teares that were shed for him when hee went to his execution upon that the loving care he had to requite them by letting them know their state was more wofull and fit to be bewayled then his Therefore
his Christ-Crosse though hee can reade no other letter When thou hearest mee thus speake of a Crosse and suffering thou canst looke for nothing in such a booke but Tragicall and so it is a Tragedy even the wofullest argument that ever was acted The Actors in it are all great men as in Tragedies Herod a King Pilate the Romane Deputie the Rulers of the Iewes the chiefe Pharisies the High Priests all High thou seest yea the most High himselfe for GOD hath a part in it The Protasis or first part containes the Life of Death that is the furie of Christs enemies the Epitasis or second the Death of Life that is of Christ who is Life in the fountaine even The Life the Catastrophe or last part in it is the Death of Death which by Christ his dying was utterly destroyed in regard of efficacie to hurt any of those that belong unto GOD any more The beginning of this Tragedie as it falls to be is joyous but the end was bitter The first Scene of it was Christs riding as upon this day into Ierusalem in triumph The bravery of this show was not outward and yet it is a wonder to see how it affected the multitude Christ hath enough followers when he comes riding in Triumph but c. the whole Citie was mooved Men and Trees too stript thēselves to strow the way as hee went every mouth was full of Hosanna That is Heare us O Lord. even the childrens also and if they had held their peace the very stones would have spoken And who would have thought when he sawe and heard these things that Christ should have needed to have wept over this Citie or these should have bin the men that should betray him But follow on thy Saviour into the Citie and thou shalt see what entertainement he finds there not for his owne for he had none but for thy sinnes that thou maist learne to bewaile them For When thou commest into the City thou shalt see the multitude indeed follow Christ but it is the multitude even the variable unconstant multitude so that among so many followers of Christ onely his Disciples were his true followers Thou shalt see againe while the Citie is mooved with joy the Pharisies on the other side as much mooved with anger and asking even our Saviour himselfe of the Children which cryed Hosanna Hearest thou what these say When thou commest into the Temple thou shalt see the house of his glory which hee had chosen of old to put his Name there filled with buyers and sellers whom there is no way to drive out but with a whippe Therefore hee makes one and burning in zeale rests not till hee have driven out all these ungodly prophaners out of his Sanctuary throwing downe their tables and overthrowing their seates and not suffering so much as a vessell to be carried through the Temple neither had they all any power to resist him Now all these things are written for our example for the ill is written that we may learne to avoide it the good that we may imitate it But cheifly must our eye be bent on our Saviours actions in this story for that is the best copy we have to follow Follow him then as he rides and see his humility It is but an asse that he sits on that thou maist follow him the better yet is he that is thus meanly seated the King not only of Zion as the Prophet calls him Zach. 9.9 but of Heaven Earth This thou maist learne even of the children that follow him for their cry is Hosanna that is Heare us O Lord and againe they say Blessed bee the King that commeth in the Name of the Lord Take thou up this cry together with them else thou must not ioyne with this company for from the aged to the children all had these two voices in their mouth Hosanna Blessed be the King The one is the voice of praier the other of praise two workes that peculiarly belong to this Day among us which is Sunday Amongst other things S. Iohn tells us of certaine Greekes Proselites Ioh. 12.20 that comming to worship at the Feast desired as this day to see Iesus neither doth he put them backe but upon this occasion as it seemes begins to speake of his suffering which was to follow ere many daies were over Be thou ashamed that any strangers should presse neerer to heare or see him then thou and be not afraid hee will reject thee if thy desire bee to learne for he does not so unto these Especially take heede thou beest not left out when he goes into the Temple for by his behaviour in that Temple thou maist learne how to behave thy selfe in the Temple of thy Body that as he with a whip of smal cords whipped the buyers and sellers out of the Temple overthrew also the tables of the money-changers and the seats of them that sold Doves so must we make us a whipp of cords the smaller the better and whip out of the Temple and Citie too our corrupt affections neither let them so much as once looke againe into the Sanctuarie of our Soules no not though they come to sell Doves for sacrifice or would change our money into gold At least let them never have power to sell our Soules which onely Christ was able to buy but let us throwe downe their tables overthrowe their seats scatter their merchandize and not suffer any vessell that is not hallowed to come through our thoughts Thus shall wee bee fit to sanctifie this Day when wee have thus hallowed our harts anew by cleansing of them otherwise we shall justly heare the same which was spoken to these prophaners My House shall bee called a house of Prayer but yee have made it a Denne of Theeves Meditations for MONDAY FRom Bethany comes our Holy Lord this Morning to Ierusalem againe from his friends that had entertained him to his enemies that would crucifie him and that to save them if they would have beene saved This was the towne of Martha and Marie whome Christ loved therefore hee honoured it with a miracle in raising up Lazarus their Brother and with making it his retyring place And well it was howsoever that Christ had any place to retire to so neere Ierusalem howbeit his own Citie owed him a better if it had done him right yet for all that he must go to Bethanie to seek his lodgging if he will have one and pay deare for it too for he satisfied his Host to the full both for his cost and curtesie in that hee raised him out of his grave after he had lyen in it foure dayes It goes hard with our Saviour mee thinkes when hee must bee glad to raise his host out of his grave yet it is well that hee found one though hee opened the earth for him For a man may digge in many places and not find gold and Christ may often call at the graves of Mankind
buried in Sinne and find never a Lazarus to heare him Holy Lazarus thou couldst heare Christ whē thou wert dead but well are wee if wee can heare him while wee are alive yet this we may doe if we will and now is the time for this Weeke Christ hath many things to say that concerne our soules health yea words he hath to speake which may put Life into thee if thou wert dead so thy heart be fit as Lazarus his house was to receive him only drawe neere and bring thy Will with thee and thou shalt heare him By this time Christ is on his way comming to Ierusalem by the way as he comes he is an hungred he was no glutton then as the Iewes accused him and espying a Fig-tree a farre off he goes to it yet not to satisfie hunger for the time of figges was not yet come but to give us a Lesson how he hates spiritual unfruitfulnes When he came to it therefore and sawe no figges though by the yeare time it should have beene so hee cursed the Tree and anon it withered If this bee done to the greene Tree for S. Marke hath noted Mar. 11.13 that it had leafes though it had no fruite what will become of us the dry and wild one And if Christ require figges of it before the time may he not require fruit of us whensoever he comes yea gather where he scattered not yet let no man accuse him of injustice for he sowed once but we let it be rooted up he scattered once but we let the Enemie gather it that is hee gave grace to Man before the Fall that would ever have been bearing fruit and to the trees a perpetuall Autumne for our sakes therefore he might call on the Fig-tree in Winter and not bee unjust and may looke for good workes of the Reprobate ere they receive Grace but much more may he of us who boast to have the life of Grace in us Feare then and faile not to bring foorth thy fruite in his season and GOD can and will put difference betweene thee a Fig-tree He careth not for Oxen and it is no great matter if a fig-tree wither but his sight is better then to see men walking like Trees hee will spare thee therefore and give thee an example out of them onely thou must not bee a stocke or barren wood but thy fruite must appeare in his due time This use thou maist make of this storie Howbeit our Saviour makes another himselfe namely by example of his owne faith which had so soone wrought this miracle to stirre up Faith in his Disciples especially in prayer But this belongs to the next day What our Saviour taught this day in the Citie the Evangelists have not recorded S. Marke sets downe the Storie of our Saviours whipping the buyers and sellers out of the Temple as if it had happened this day either because they were so impudent as to come into the Temple this day againe and so our Lord was enforced to renewe the action or else it is the same that the other Evangelists speake of but according to the custome elsewhere observed in holy Writ order is not strictly kept in the circumstance of time For the Holy Ghost meant to deliver a rule for Faith rather then for Chronologie And yet we should not have wanted that neither but that partly GOD would sometime leave order unexprest to punish our disorder towards him partly because hee would try our Faith whether wee would beleeve him on his Word or condemne him when wee saw the least appearance of contrarietie Appearance I say for so it is only neither is there any dissidence in matter or circumstance in any place of Scripture but it may be reconciled Well then This daies Sermon is not printed yet that our Saviour taught this day I take it to bee evident for S. Luke reports that hee taught daily in the Temple Also his prolixe and continued Parables uttered on other dayes make it credible that he would not be silent upon this Yet this one dayes labour amongst other we have not because he hath left us sufficient for our soules health in that we have so that we need not looke for more Also the lesse we have the lesse wee have to learne Againe the want of that wee have not may stirre up our affection to that wee have If thou have but a little ground and a little seed till it the better for thou hast better leisure and it may yeeld thee an hundred for one howsoever it cannot but yeeld thee more then all the great field of the sluggard If all that Christ spoke did were written I suppose saith Saint Iohn the Divine or the Devine Saint Iohn the world could not containe the bookes that should be written His meaning is either to shew Christs diligence in teaching which was such as would have wearied the hands of all writers to have followed him or else if all that Christ spoke had beene written the Comments upon his Text would have been numberlesse Either of these are easie to beleeve for we see daily that the tongue of the teacher goes so quicke as no hand can follow it but by Brachygraphie the Comments upon our Saviours words that we have are so many as the world is already full of them so many Comments there be so many Volumes so many Treatises that they require more then a mans life to read them all as they should be Be content then and praise GOD for that which thou hast read it lay it to thy heart and meditate how thou maist practise it for that thou learnest of Christ is never truly thy owne till thou bring it into practise and thus thou maist heere understand the meaning of that Proverbe that sayes No knowledge is like that which a man hath at his fingers ends that is which he hath ready for practise Now that this Day is done if thou wilt walke backe with thy Lord againe to Bethanie thou shalt doe more then we read the whole multitude did yesterday that were at first so dutifull about him That he lodged this Night againe in that little village it appeares as I take it by the Fig-tree which he cursed as he came by it to day and to morrow passes by againe and speakes of what had happened to it as will appeare better out of the next dayes story Well then if thou wilt follow thy Master thither the journey is but short some fifteene furlongs as I remember or there about If thou doubt to want lodging because the village is little yet hope better because it is hospital or if thou shouldest watch one Night with thy Saviour or about him thou shouldest not loose thy labour and so it would be worth thy paines also For who would not want one Nights sleepe to be so neere Christ to heare his last words see his last actions which as they were alwaies gracious so now certainly were most
Lord of life and make a mocke of him That they were left to themselves even to the hardnes of their harts the event not only shewes but our Saviour also as a Prophet argues them of before it come into act First in the Parable of a certaine Man who had two Sonnes the one stubborne of tongue yet ready of hand after his penitence the other ready of his promise but as slow to performe itin his deede for the one denyes to worke in his Fathers Vineyard yet after repents himselfe and goes the other promises to goe in faire and forward tearmes saying I will Sir but goes not Secondly in the Parable of the houshoulder who let his Vineyard out to ill husbandmen who both denied him his Rent beat his servants and slew his Sonne all whom he had sent one after another to demand it Thirdly in the Parable of the wedding dinner of the Kings Sonne to which they that were bidden that is the Iewes who were first called Matth. 10.6 both in the time of the Law Rom. 1.16 and of the Gospell of any nation refused to come In which Parables how carefull is our Lord to set the Sinne they were to commit before the eyes both of Preist and People in his right colours therefore hee describes it once twise and thrise over that they may take the better notice of it And them by this meanes hee left inexcusable so shall wee bee also unlesse wee take warning by their example For our duty is as well as theirs first to worke in his Vineyard when hee calls us for though wee bee his Sonnes he will not allow us to bee idle Secondly to pay him his Rent for our Farme or Lease of life he trusts us with for though wee bee his Farmers wee hold not of him in Cornage or for a Rose in winter Thirdly when hee calls us to his Table to come like men having on our wedding garment for it is neither for his honour nor our credit that wee should come in our old rags In a word wee must come to GOD as labourers in our course outside when hee would have us to worke but like Holy-day-men as if wee had not wrought at all when our labour is done that is not making shew of or trusting in any thing wee have performed For this is GODS manner of entertainment Thou must first come to him in thy rags that is such build as thou hast and worke out thy freedome after that thou must put on Christ for thy Garment by expressing him to thy power in thy outward actions whom thou hast layd up for thy righteousnes in thy heart and then thou art a guest for GODS Table Yea thus thou must pay him thy Rent by sorrow for thy sinne and a broken heart and then thou shalt be bidden or called in to the wedding among those whom GOD will receive to his Dinner and thither also thou must carry thy humility with thee not striving for place as if it were thine of due or merit Humble thy selfe and thou shalt bee exalted exalt thy selfe before GOD and thou shalt bee brought low These admonitions which beeing thus applyed might and should have beene medicinall to Christs enemies on the contrary fretted them to the gall so that to bee avenged they set the Herodians first to entrap him in a question of State that hee might bee brought within the compasse of Treason next the Sadduces with a question of their Law that hee might come within compasse of Heresie after that a Lawyer to tempt him if he could entrap him of Ignorance and so disable his Teaching but when he had put thē all off with wisdome fit for Wisdome to speake at length hee is so bold as to aske them a question seeing they will needs bee so bold with him concerning his Divinity The question is taken out of the booke of Psalmes In which the holy Prophet David calls Christ his Lord in the Spirit of Prophecy who was his Sonne according to the flesh so long before acknowledging his Divine Nature for Christ that was his Sonne in the flesh of his Manhood was his Lord in the Spirit of his Godhead This if our Saviours adversaries would have acknowledged they durst not have gone about to entrap him and then the question had beene easy also For it was no more but this How doth David in Spirit call Christ Lord seeing hee was his Sonne An easie question if they would either have beleeved David on his Prophecy or Christ on his word or the miracles which confirmed them both For Christ his miracles were such as evinced both the prophecyes that had gone of him to bee true and him to bee the Messias that was prophecyed of for they were all done in his owne Name which shewed him evidently to bee GOD because none can say of himselfe I charge or I command but hee that is highest therefore the Apostles said ever In the Name of Iesus of Nazareth or some such like words For this cause when Christ taught in this forme I say unto you all men marvailed and when hee said Thy sinns are forgiventhee the Pharisies murmered because they said and faid truely none could forgive sinnes after that manner but GOD alone These things might have taught these captious posers that Christ was GOD if they would have laid them to heart and on the other side they might know as well that Christ was Davids Sonne according to the flesh by his Mother the Blessed Mary the Virgin who was both of Davids Tribe and family David therefore might well call him Lord as hee was GOD who was his Sonne as hee was Man But their pride having taken the right answer from them they had not one word to reply which strucke them with such a confusion that they turned their backs like men vanquisht neither ever durst any after that Day aske him any question Now are their mouths stopt our Saviour hath leasure to breath awhile which hee doth not neverthelesse no more then hee did before this time strike his enemies dumbe which hee could easily have done to enjoy his quiet Hee could have done it easily as it appeares out of the story of his taking in S. Iohn Iohn 18.6 where hee strikes his enemies backward to the ground with a word hee could therefore have long agoe stopped their mouths but hee would not yea hee could easily have put them all to silence but his pleasure was they should goe on partly because hee would have his wisdome and theirs compared together to the full that it might appeare which was the true one partly because hee would have it seene what fury hee had to strive with what hatred to overcome Assoone as these foulers are gone with their nets our Lord warnes the people at large of such false Teachers as they bee Especially hee denounces wo upon wo against the Pharasies who were a sect much like the Iesuites now a dayes for austerity and
strictnes of Discipline and therefore did more hurt then any other and Statesmen they were too like unto them as may appeare out of their story in Iosephus That they were such people as with great violence and heat of corrupt Zeale followed their intents and wofully prevailed by that meanes our Saviour himselfe expresses of them when hee sayes THEY compasse Sea and Land to make one Proselyte and when they have him they make him twofolde the child of Hell more then themselves These false Teachers our Lord is more earnest against because they misled his owne one only chosen people at that time in regard of visible or humane knowledg for GOD had no Temple then nor Church visible in all the world save in Iury. Which makes him so tender over it that howsoever it was or had beene bent against him yet hee cannot but pitie it greive at their destruction therefore he ends the Chapter in which hee denounced so many woes against the wolves that destroyed his flocke with a pittifull lamentation over Ierusalem For heare him thou that passes by how deerly hee bewailes his owne Cities wofull madnes that forsooke him to take part with Murderers Ierusalem Ierusalem saith hee thou that killest the Prophets and stonest them that are sent to thee how often would I have gathered thee as a hen gathereth her chickens under her winges and yee would not Much like unto Davids affection to and mourning over his dead Sonne Absalon Absalon Absalon saith hee my Sonne Absalon would God I had died for thee Thus holy David as a father laments his deere Sonne and Christ as a Saviour his deere Citie But our Saviour exceedes for his sorrow was both more deepe though it have not so many words of repetition to expresse it and more seasonable also for Absalon was past recovery when David mourn'd but Ierusalem had time to repent when our Lord wept over it It had time I say but it would not nay Christ sayes so but they knew not the time of their visitation therfore hee prophecyes of it Behold your house shal be left unto you desolate which prophecy was fulfilled in the Emperour Vespasians dayes and continues so unto our time The lesson wee have heere to take out is for Teachers that they bee not like to these Priests and Pharisies for Hearers that they bee not like Ierusalem least both Priest and People doe perish together By this time now began night to draw on and Christ therefore leaves the Temple for this day For the Treasury was at the going out of the Temple 2. Chro. 24. S. which may appeare first by the Story of the poore widdow whom hee commends for casting her whole substance which a poore widdow might soone doe into the Treasury Secondly Which must bee on the outside by his Disciples shewing him the buildings and stones of the Temple and his Prophecy upon that occasion That there was not a stone upon a stone which should not bee throwne downe which two Storyes teach us two excellent lessons First that Christ accepts of the Heart more then the Hand and of the givers affection then the riches of the gifts for the poore widdow gave but two mites Secondly that there is no worke so glorious no not building of Temples which can stand before GOD when it failes either in substance or affection for even GODS owne Temple could not please him neither might it stand after the Ceremonial Law under which it was erected was once abrogated Form the Temple assoone as Christ is come to the mount of Olives there hee sitts downe and at his Disciples request enlarges the Prophecy hee had delivered concerning the destruction of the Temple and Citie which with much efficacy of doctrine and exhortation he finishes in a whole Chapter And the more instant hee is in it because it concernes not Iury only but the whole world in generall whose fate depends upon the fate of the Church whatsoever it otherwise imagine whose destruction therefore is figured in the destruction of Ierusalem And that hee may prepare all men for his second comming the time when these things shal happen he joynes for this cause to the prophecy a Parable of the ten Virgins whereof five were wise five were foolish The wise brought oyle for their Lampes but the foolish neglecting this part of providence after they have assayed in vaine to borrow in their absence the Bridegrome comming enters into his house makes the doores bee shut and so they are excluded from the Marriage of their Soules unto GOD. This Parable that it may bee better understood there followes it a most plaine and expresse description of the last Iudgment and the rigor of it which shall bee when the world shall have an end in which Iudgment the godly shall bee received into everlasting Ioy and the wicked cast into utter darknes to inherite eternall paine prepared for the Devill and his Angells There is another Parable by Saint Matthew mixt with these and that is of the increase of the Talents which the Lord gave forth to his servants at his going to his Travaile but this in order of time belongs to the weeke before when our Lord first had a sight of Ierusalem as may appeare Luke 19.12 Now is Night already come and Christ it may be lookt for in Bethany but from this time forward hee never returnes thither nor comes in any bed till hee bee layd in the Rocke by Ioseph of Arimathea to sleepe his three dayes sleepe from which cold and hard bed hee rose but once to lie downe no more This Saint Luke hath observed Luk. 21.37 who tells us expresly that in the day time Christ taught in the Temple but at Night he went out and abode in the Mount that is called Olives which words seeing they cannot bee understoode of the Nights that are past in which hee lay in Bethany it remaines that they belong to this Night and those that follow to the time of his Passion It was but a cold lodging that Mount Olives could afford our blessed Saviour A field-bed without any other Canopy but the vault of Heaven GODS high Starre-chamber or any either Pillow or Rugge but the greene Earth yet thus hee chose to bee an example unto us in watching as it may bee hee was at the same time in praying also both in regard of his owne commandement Watch and Pray which joynes prayer with watching as also of his Practise at other times in which these two are not severed The same duties that hee might stirre up his Disciples unto also hee foretells them of his Passion Maath 26.2 after hee hath finished the sayings before mentioned to let them see what neede they had to watch and pray with him also It is not likely but that this desire of our Saviours tooke effect in his Disciples Let us suppose that it did so and then wee have a band of spirituall Souldiers watching heere or else a company