Expository Thoughts on the Gospels

1 And it came to pass, when Jesus had finished all these sayings, he said unto his disciples,

2 Ye know that after two days is the/east of the Passover, and the Son of man is betrayed to be crucified.

3 Then assembled together the Chief Priests, and the Scribes, and the elders of the peof)le, unto the palace of the High Priest, who was called Caiaphas,

4 And consulted that they might take Jesus by subtilty, and kill him.

5 But they said. Not on the feast dai/, lest there be an uproar among the people.

6 Now when Jesus was in Bethany, in the house of Simon the leper,

7 There came unto him a woman having an alabaster box of very precious ointment, and poured it on his

8 But when his disciples saw ii, they had indignation, saymg. To what purpose is this waste?

9 For this ointment might have been sold for much, and given to the poor.

10 When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me.

11 For ye have the poor always with you 5 but me ye have notalwavs.

12 For in that she hath poured tnis ointment on my body, she did it for my burial.

13 Verily I say unto you. Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

We now approach the closing scene of our Lord Jesus Christ's earthly ministry. Hitherto we have read of His sayings and doings: we are now about to read of His sufferings and death. Hitherto we have seen him as the great Prophet: we are now about to see Him as the great High Priest.

It is a portion of Scripture which ought to be read with pecuHar reverence and attention. The place whereon we stand is hoh^ ground. Here we see how the Seed of the woman bruised the Serpent's head. Here we see the great sacrifice to which all the sacrifices of the Old Testament had long pointed. Here we see how the blood was shed which " cleanseth from all sin," and the Lamb slain who " taketh away the sin of the world." We see in the death of Christ, the great mystery revealed, how God can be just, and yet justify the ungodly. No wonder that all the four Gospels contain a full account of this wonderful event. On other points in our Lord's history, we often find, that when one evangelist speaks, the other three are silent. But when we come to the crucifixion, we find it minutely described by all four.

In these verses we have now read, let us first observe how careful our Lord is to recall the attention of His discipies to His oiun death. He said to them, " Ye know that after two days is the feast of the passover, and the Son of Man is betrayed to be crucified."

The connexion of these words with the preceding chapter is exceedingly striking. Our Lord had just been dwelling on His own second coming in power and glory at the end of the world. He had been describing the last judgment, and all its awful accompaniments. He had been speaking of Himself as the Judge, before whose throne aU nations would be gathered. And then at once, without pause or interval, He goes on to speak of His crucifixion. While the marvellous predictions of His final glory were yet ringing in the ears of His disciples, He tells them once and again of His coming sufterings. He reminds them that He must die as a sin-offering before He reigned as a king, — that He must make atonement on the cross, before he took the crown.

We can never attach too much importance to the atoning death of Christ. It is the leading fact in the word of God, on which the eyes of our soul ought to be ever fixed. Without the shedding of his blood, there is no remission of sin. It is the cardinal truth on which the whole system of Christianity hinges. Without it the Gospel is an arch without a key-stone, a fair building without a foundation, a solar system without a sim. Let us make much of our Lord's incarnation and example. His miracles and his parables, His works and His words, but above all let us make much of His death. Let us delight in the hope of his second personal coming and millennial reign, but let us not think more even of these blessed truths, than of the atonement on the cross. This, after all, is the master-truth of Scripture, that " Christ died for our sins." To this let us daily return. On this let us daily feed our souls. Some, like the Greeks of old, may sneer at the doctrine, and call it " foolishness/' But let us never be ashamed to say with Paul, " God forbid that I should glory save in the cross of our Lord Jesus Christ." (Gal. vi. 14.)

Let us observe, in the second place, in these verses, what honor Christ loves to put on those that honor Him.

We are told that when He was "in the house of Simon the leper," a certain woman came, while He sat at meat, and poured a box of precious ointment on His head. She did it, no doubt, out of reverence and affection. She had received soul-benefit from Him, and she thought no mark of honour too costly to be bestowed on Him in return. But this deed of hers called forth disapprobation from some who saw it. They called it " waste." They said it might have been better to sell the ointment, and give the money to the poor. At once our Lord rebuked these cold-hearted fault-finders. He tells them that the woman has " wrought a good work," and one that he accepts and approves. And he goes on to make a striking prediction, " Wheresoever this Grospel is preached in the whole world, there shaU also this, that this woman hath done, be told for a memorial of her.''

We see, in this little incident, hov7 perfectly our Lord knew things to come, and how easy it is for him to confer honor. This prophecy of His about this woman is receiving a fulfilment every day before our eyes. Wherever the Gospel of St. Matthew is read, the deed that she did is known. The deeds and titles of many a king, and emperor, and general, are as completely forgotten, as if written in the sand. But the grateful act of one humble Christian woman is recorded in one hundred and fifty different languages, and is known all over the globe. The praise of man is but for a few days. The praise of Christ endureth for ever. The pathway to lasting honor, is to honor Christ.

Last, but not least, we see in this incident a blessed foretaste of things that will yet take place in the day of judgment. In that great day no honor done to Christ on earth shall be found to have been forgotten. The speeches of parliamentary orators, the exploits of warriors, the works of poets and painters, shall not be mentioned in that day. But the least work that the weakest Christian woman has done for Christ, or His members, shall be found written in a book of everlasting remembrance. Not a single kind word or deed, not a cup of cold water, or a box of ointment, shall be omitted from the record. Silver and gold she may have had none, — ^rank, power, and influence she may not have possessed, — but if she loved Christ, and confessed Christ, and worked for Christ, her memorial shall be found on high. She shall be commended before assembled worlds. Do we know what it is to work for Christ.^ If we do, let us take courage, and work on. What greater encouragement can we desire than we see here? We may be laughed at and ridiculed by the world. Our motives may be misunderstood. Our conduct may be misrepresented. Our sacrifices for Christ's sake may be called *^ waste," — waste of time, waste of money, waste of strength. Let none of these things move us. The eye of Him who sat in Simon's house in Bethany is upon us. He notes all we do, and is well-pleased. Let us be " steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as we know that our labor is not in vain in the Lord." (1 Cor. xv. 58.)

14 Then one of the twelve, called Judas Iscariot, went unto the Chief Priests,

15 And said unto them. What will

unto you? And they covenanted with him for thirty pieces of silver.

16 And from that time he sought opportunity to hetray him.

ye give me, and I will deliver him 1 17 Now the first dai/ of the feati

of unlea-sened bread the disciples came to Jesus, saying unto Mm, Where wilt thou that we prepare for thee to eat the Passover?

18 And he said, Go into the city to such a man, and say unto him. The Master saith, My time is at hand; I will keep the Passover at thy house with my disciples?.

19 And the disciples did as Jesus had appointed them; and they made ready the Passover.

20 Now when the even was come, he sat down with the twelve.

21 And as they did eat, he said

Verily, I say unto you, that one of you shall betray me.

22 And they were exceeding sorrowful, and began every one of them to say unto him, Lord, is it I?

23 And he answered and said, He that dippeth Ms hand with me in the dish, the same shall betray me.

24 The Son of man goeth as it is written of him: but wo unto that man by whom the Son of man is betrayed! it had been good for that man if ho had not been born.

25 Then Judas, which betrayed him. answered and said, Master, is it Ii He said unto him. Thou hast said.

We read in the beginning of this passage, how our Lord Jesus Christ was betrayed into the hands of His deadly enemies. The priests and scribes, however anxious to put him to death, were at a loss how to effect their purpose, for fear of an uproar among the people. At this juncture a fitting instrument for carrying out their designs, offered himself to them, in the person of Judas Iscariot. That false apostle undertook to deliver his Master into their hands, for thirty pieces of silver.

There are few blacker pages in all history, than the character and conduct of Judas Iscariot. There is no more awful evidence of the wickedness of man. A poet of our own has said, that ^' sharper than a serpent's tooth is a thankless child." But what shall we say of a disciple who could betray his own Master, — an apostle who could sell Christ? Surely this was not the least bitter part of the cup of suffering which our Lord drank.

Let us learn, in the first place, from these verses, that a man may enjoy great privileges, and make a great religious profession, and yet his heart all the time may not be right before God.

J udas Iscariot had the highest possible religious privileges. He was a chosen apostle, and companion of Christ. He was an eye-witness of our Lord's miracles, and a hearer of His sermons. He saw what Abraham and Moses never saw, and heard what David and Isaiah never heard. He lived in the society of the eleven apostles. He was a fellows-laborer with Peter, James, and John. But for all this his heart was never changed. ' He clung to one darling sin. * Judas Iscariot made a reputable profession of religion. There was nothing but what was right, and proper, and becoming in his outward conduct. Like the other apostles, he appeared to believe and to give up all for Christ's sake. Like them he was sent forth to preach and work miracles. No one of the eleven appears to have suspected him of hypocrisy. When our Lord said, " One of you shall betray me," no one said, "Is it Judas?" Yet all this time his heart was never changed.

"^ humbling and instructive. Like Lot's wife, Judas is intended to be a beacon to the whole church. Let us

"*'• wicked way in me." Let us resolve, by Grod's grace, that we will never be content with anything short of

Let us learn, in the second place, from these verses, that the love of money is one of the greatest snares to a man's soul. We cannot conceive a clearer proof of this, than the case of Judas. That wretched question, "What will ye give me?" reveals the secret sin which was his ruin. He had given up much for Christ's sake, but he had not given up his covetousness,

The words of the apostle Paul should often ring in our ears, "the love of money is the root of all evil/' (2 Tim. vi.lO.) The history of the Church abounds in illustrations of this truth. For money Joseph was sold by his brethren. For money Samson was betrayed to the Philistines. For money Gehazi deceived Naaman, and lied to Elisha. For money Ananias and Sapphira tried to deceive Peter. For money the Son of God was delivered into the hands of wicked men. Wonderful indeed does it seem that the cause of so much evil should be loved so well.

Let us all be on our guard against the love of money. The world is full of it in our days. The plague is abroad. Thousands who would abhor the idea of worshipping Juggernaut, are not ashamed to make an idol of gold. We are all liable to the infection, from the least to the greatest. We may love money without having it, just as we may have money without loving it. It is an evil that works very deceitfully. It carries us captives before we are aware of our chains. Once let it get the mastery, and it will harden, palsy, sear, freeze, blight, and wither our souls. It overthrew an apostle of Christ. Let us take heed that it does not overthrow us. One leak may sink a ship. One unmortified sin may ruin a soul.

We ought frequently to call to mind the solemn words, " What shall it profit a man if he gain the whole world, and lose his own soul?" " We brought nothing into this world, and it is certain we can carry nothing out." Our daily prayer should be, "Give me neither poverty

nor riches: feed me with food convenient for me." (Pro v. XXX. 8^) Our constant aim should be to he rich in grace. They that " will be rich" in worldly possessions often find at last that they have made the worst of bargains. Like Esau, they have bartered an eternal portion for a little temporary gratification. Like Judas Iscariot, they have sold themselves to everlasting perdition.

Let us learn, in the last place, from these verses, the hopeless condition of all who die tmconverted. The words of our Lord on this subject are peculiarly solemn. He says of Judas, " It had been good for that man, if he had not been born/'

This saying admits of only one interpretation. It teaches plainly, that it is better n^Ver to live at all, than to live without faith, and to die without grace. To die in this state is to be ruined for ever more. It is a fall from which there is no rising. It is a loss which is utterly irretrievable. There is no change in hell. The gulf between hell and heaven is one that no man can pass.

This saying could never have been used, if there was any truth in the doctrine of universal salvation. If it really was true that all would sooner or later reach heaven, and hell sooner or later be emptied of inhabitants, it never could be said that it would have been " good for a man not to have been born." Hell itself would lose its terrors, if it had an end. Hell itself would be endurable, if after millions of ages there was a hope of freedom and of heaven. But universal salvation will find no foot-hold in Scripture. The teaching of the word of God is plain and express on the subject. There is a worm that never dies, and a fire that is not quenched. (Mark ix. 44.) "Except a man be born again," he will wish one day he had never been born at all. " Better," says Burkitt, "'have no being, than not have a beingin Christ." Let us grasp this truth firmly, and not let it go. There are always persons who dislike the reality and eternity of hell. We live in a day when a morbid charity induces many to exaggerate God's mercy, at the expense of His justice, and when false teachers are daring to talk of a " love of Grod, lower even than hell." Let us resist such teaching with a holy jealousy, and abide by the doctrine of Holy Scripture. Let us not be ashamed to walk in the old paths, and to believe that there is an eternal God, an eternal heaven, and an eternal hell. Once depart from this belief, and we admit the thin edge of the wedge of scepticism, and may at last deny any doctrine of the Gospel. We may rest assured that there is no firm standing ground between a belief in the eternity of hell, and downright infidelity.

26 And as they were eating, Jesus ye shall be oflfended because of me this took bread, and blessed it, and brake night; for it is written, I will smite it, and gave it to the disciples, and the shepherd, and the sheep of the said, Take, eat; this is my body. flock shall be scattered abroad.

27 And he took the cup, and ^ave | 32 But after I am risen again, I thanks, and gave it to them, saying, will go before you into Galilee. Drink ye all of it; \ 33 Peter answered and said unto

28 For this is my blood of the new him. Though all men shall be offended testament, which is shed for many for because of thee, yet will 1 never be the remission of sins. [offended.

29 But I say unto you, I will not | 34 Jesus said unto him. Verily I drink henceforth of this fruit of the \ say unto thee, That this night, before vine, until that day when I drink it ' the cock crow, thou shalt deny me new with you in my Father's kingdom, thrice.

30 And when they had sung an! 35 Peter said unto him. Though I hymn, they went out into the mount \ should die with thee, yet will I not of Olives. i deny thee. Likewise also said all the

These verses describe the appointment of the sacrament of the Lord's Supper. Our Lord knew well the things that were before Him, and graciously chose the last quiet evening that he could have before his crucifixion, as an occasion for bestowing a parting gift on his church. How precious must this ordinance have afterwards appeared to His disciples, when they remembered the events of that night. How mournful is the thought, that no ordinance has led to such fiei'ce controversy, and been so grievously misunderstood, as the ordinance of the Lord's Supper. It ought to have united the church, but our sins have made it a cause of division. The thing which should have been for our welfare, has been too often made an occasion of falling.

The first thing that demands our notice in these verses, is the right meaning of our Lord^s wordsj " this is my body, this is my blood. "

It is needless to say, that this question has divided the visible church of Christ. It has caused volumes of controversial theology to be written. But we must not shrink from having decided opinions upon it, because theologians have disputed and difiered. Unsoundness on this point has given rise to many deplorable superstitions.

The plain meaning of our Lord's words appears to be this, — " This bread represents my body. This wine represents my blood." He did not mean that the bread He gave to His disciples was really and literally His body. He did not mean that the wine He gave to His disciples was really and literally His blood. Let us lay firm hold on this interpretation. It may be supported by several grave reasons.*

* " Bishop Law has remarked that there is no term in the Hebrew language, which expresses to signify or denote; and that the Grreek

The conduct of the disciples at the Lord's Supper forbids us to believe that the bread they received was Christ's body, and the wine they received was Christ's blood. They were all Jews, taught from their infancy to believe that it was sinful to eat flesh with the blood. (Dent. xii. 23 — 25.) Yet there is nothing in the narrative to shew that they were startled by our Lord's words. They evidently perceived no change in the bread and wine.

Our own senses at the present day forbid us to believe that there is any change in the bread and wine in the Lord's Supper. Our own taste tells us that they are really and literally what they appear to be. Things above our reason the Bible requires us to believe. But we are never bid to believe that which contradicts our senses.

The true doctrine about our Lord's human nature forbids us to believe that the bread in the Lord's Supper can be His body, or the wine His blood. The natural body of Christ cannot be at one time in more places than one. — If our Lord's body could sit at table, and at the same time be eaten by the disciples, it is perfectly clear that it was not a human body like our own. But this we must never allow for one moment. It is the glory of Christianity that our Redeemer is perfect man as well as perfect God.

here naturally takes the impress of the Hebrew or Syriac idiom, it is being used for it signifies. Hence the similar use of the verb in various passages; "The three branches are three days." Gen. xl. 12. " The seven kine are seven years." Gen. xh. 26. " The ten horns are ten kings." Dan. vii. 24. " The field is the world." Matt. xiii. 38. " The seven stars are the angels of the seven churches, and the seven candlesticks which thou sawest are the seven churches." Eev. i 20. Watson on Matthew, p. 386.

Finally, the genius of the language in which our Lord spoke at the Lord's Supper, makes it entirely unnecessary to interpret His words literally. The Bible is full of expressions of a similar kind, to which no one thinks of giving any but a figurative meaning. Our Lord speaks of Himself as the " door" and the " vine," and we know that he is using emblems and figures, when He so speaks. There is therefore no inconsistency in supposing that He used figurative language when He appointed the Lord's Supper; and we have the more right to say so, when we remember the grave objections which stand in the way of a literal view of His words.

Let us lay up these things in our minds, and not forget them. In a day of abounding heresy, it is good to be well armed. Ignorant and confused views of the meaning of Scripture language, are one great cause of religious error.

The second thing which demands our notice in these verses, is the purpose and object for which the Lord's Supper was appointed.

This is a subject again on which great darkness prevails. The ordinance of the Lord's Supper has been regarded as something mysterious and past understanding. Immense harm has been done to Christianity by the vague and high-flown language in which many writers have indulged in treating of the sacrament. There is certainly nothing to warrant such language in the account of its original institution. The more simple our views of its purpose, the more Scriptural they are likely to be.

oblation in it, — no offering up of anything but oui prayerS; praises, and thanksgivings. From the day that Jesus died there needed no more offering for sin. By one offering He perfected for ever them that are sanctified. (Heb. X. 14.) Priests, altars, and sacrifices, all ceased to be necessary, when the Lamb of God offered up Himself. Their office came to an end. Their work was done.

The Lord's Supper has no power to confer benefit on those who come to it, if they do not come to it with faith. The mere formal act of eating the bread and drinking the wine is utterly unprofitable, unless it is done with a right heart. It is eminently an ordinance for the living soul, not for the dead, — for the converted, not for the unconverted.

The Lord's Supper was ordained for a continual remembrance of the sacrifice of Christ's death, until He comes again. The benefits it confers, are spiritual, not physical. Its effects mast be looked for in our inward man. It was intended to remind us, by the visible, tangible emblems of bread and wine, that the offering of Christ's body and blood for us on the cross, is the only atonement for sin, and the life of a believer's soul. It was meant to help our poor weak faith to closer fellowship with our crucified Saviour, and to assist us in spiritually feeding on Christ's body and blood. It is an ordinance for redeemed sinners, and not for unfallen angels. By receiving it we publicly declare our sense of guilt, and need of a Saviour, — our trust in Jesus, and our love to Him, — our desire to live upon Him, and our hope to live with Him. Using it in this spirit, we shall find our repentance deepened, our faith increased, our hope brightened, and our love enlarged, — our besetting sins weakened, and our graces strengthened. It will draw us nearer to Christ.

Let us bear these things in mind. They need to be remembered in these latter days. There is nothing in our religion which we are so ready to pervert and misunderstand as those parts which approach our senses. Whatever we can touch with our hand, and see with our eyes, we are apt to exalt into an idol, or to expect good from it as a mere charm. Let us especially beware of this tendency in the matter of the Lord^s Supper. Above all, "let us take heed,'* in the words of the Homily, " lest of the memory it be made a sacrifice."

The last thing which deserves a brief notice in this passage, is the character of the first communicants. It is a point full of comfort and instruction.

The little company to which the bread and wine were first administered by our Lord, was composed of the apostles, whom He had chosen to accompany Him during His earthly ministry. They were poor and unlearned men, who loved Christ, but were weak alike in faith and knowledge. They knew but little of the full meaning of their Master's sayings and doings. They knew but little of the frailty of their own hearts. They thought they were ready to die with Jesus, and yet that very night they all forsook Him and fled. All this our Lord knew perfectly well. The state of their hearts was not hid from Him. And yet He did not keep back from them the Lord's Supper.

There is something very teaching in this circumstance. It shows us plainly that we must not make great knowledge, and great strength of grace, an indispensable qualification for communicants. A man may know but little, and be no better than a child in spiritual strength, but he is not on that account to be excluded from the Lord's table. — Does he really feel his sins? Does he really love Christ? Does he really desire to serve Him.? If this be so, we ought to encourage and receive him. Doubtless we must do all we can to exclude unworthy communicants. No graceless person ought to come to the Lord's Supper. But we must take heed that we do not reject those whom Christ has not rejected. There is no wisdom in being more strict than our Lord and His apostles.

Let us leave the passage with serious self-inquiry as to our own conduct with respect to the Lord's Supper. Do we turn away from it, when it is administered? If so^ how can we justify our conduct? — It will not do to say it is not a necessary ordinance. To say so is to pour contempt on Christ Himself, and declare that we do not obey Him. — It will not do to say that we feel unworthy to come to the Lord's table. To say so is to declare that we are unfit to die, and unprepared to meet God. These are solemn considerations. AU non-communicants should ponder them well.

Are we in the habit of coming to the Lord's table? If so, in what frame of mind do we come? Do we draw near intelligently, humbly, and with faith? Do we understand what we are about? Do we really feel our sinfulness and need of Christ? Do we really desire to live a Christian life, as well as profess the Christian faith? Happy is that soul who can give a satisfactory answer to these questions. Let him go forward, and persevere.

86 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

89 And he went a little farther, and fell on his lace, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.

40 And he cometli unto the disciples, and hndeth them asleep, and saith unto Peter, W^hat, could ye not watch with me one hour 'i

not into temptation: the spirit indeed is willing, but the flesh is weak.

42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.

43 And he came and found thera tisleep again; for their eyes were heavy.

44 And he left them, and went away again, and prayed the third time, saying tlje same words.

45 Then he cometh to his disciples, and saith unto them. Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners.

46 Kise, let us be going; behold, he is at hand that doth betray me.

The verses we have now read, describe what is commonly called Christ's agony at Gethsemane. It is a passage which undoubtedly contains deep and mysterious things. We ought to read it with reverence and wonder, for there is much in it which we cannot fully comprehend. ' Why do we find our Lord so "sorrowful and very lieavy," as he is here described? What are we to make of His words, " my soul is exceeding sorrowful, even unto death?" Why do we see Him going apart from His disciples, and falling on His face, and crying to His Father with strong cries, and thrice-repeated prayer? Why is the Almighty Son of God, who had worked so many miracles, so heavy and disquieted? Why is Jesus, who came into the world to die, so like one ready to faint at the approach of death? Why is all this?

There is but one reasonable answer to these questions. The weight that pressed down our Lord's soul, was not the fear of death, and its pains. Thousands have endured the most agonizing sufferings of body, and died without a groan, and so, no doubt, might our Lord. But the real weight that bowed down the heart of Jesus, was the weight of the sin of the world, which seems to have now pressed down upon Him with peculiar force. It was the burden of our guilt imputed to Him, which was now laid on Him, as on the head of the scape goat. How great that burden must have been, no heart of man can conceive. It is known only to God. Well may the Grreek Litany speak of the "unknown sufferings of Christ." The words of Scott on this subject are probably correct: — "Christ at this time endured as much misery, of the same kind with that of condemned spirits, as could possibly consist with a pure conscience, perfect love of God and man, and an assured confidence of a glorious event."*

* I believe that the view maintained in this exposition, is the only reasonable solution that can be given of our Lord's agony. How any Socinian, or any divine who denies the imputation of man's sin to Christ, and the vicarious nature of Christ's sufferings, can account satisfactorily for the agony, I am totally at a loss to conceive. — Upon the principle of the Socinian, who utterly denies the doctrine of atonement, and says that our Lord was only a man, and not God, He was one who showed less firmness in suffering than many men have shown. — Upon the principle of some modern divines, who say that our Lord's death was not a propitiation and expiation for sin, but only a great example of self-sacrifice, the intense agony of body and mind here described is equally unaccountable. — Both views appear to me alike dishonoring to our Lord Jesus Christ, and utterly unscriptural and unsatisfactory. I beUeve the agony in the garden to be a knot that nothing can untie, but the old doctrine of our sin being really imputed to Christ, and Christ being made sin and a curse for us.

There are deep things in this passage of Scripture, containing the account of the agony, which I purposely leave untouched. They are too derp for man's line to fathom. The extent to which Satan waa

But however mysterious this part of our Lord's historymay seem to us, we must not fail to observe the precious lessons of practical instruction, which it contains. Let us now see v/hat those lessons are.

Let us learn, in the first place, that prayer is the best practical remedy that ive can use in tirne of trouble. We see that Christ Himself prayed, when His soul was sorrowful. All true Christians ought to do the same.

Trouble is a cup that all must drink in this world of sin. We are " born to trouble as the sparks fly upward." (Job V. 7.) We cannot avoid it. Of all creatures, none is so vulnerable as man. Our bodies, our minds, our families, our business, our friends, are all so many doors through which trial will come in. The holiest saints can claim no exemption from it. Like their Master, they are often " men of sorrow."

But what is the first thing to be done in time of trouble? We must pray. — Like Job, we must fall down and worship. (Job i. 20.) Like Hezekiah, we must spread our matters before the Lord. (2 Kings xix. 14.) The first personwe must turn to for help, must be our God. We must tell our Father in heaven all our sorrow. We must believe confidently that nothing is too trivial or minute to be laid before Him, so long as we do it with entire submission to His will. It is the mark of faith to keep nothing back from our best Friend. So doing, we may be sure we shall allowed to tempt our Lord in this hour, — the degree of suffeiing, both mental and bodily, which an entirely sinless person, hke our Lord would endure in bearing the sin of all mankind, — the manner in which the human and divine wills both operated in our Lord's experience, since He was at all times as really man as God, — all these are points which I prefer to leave alone. It is easy on such questions to " darken counsel by words without knowledge."

have an answer. ^' If it be possible," and the thing we ask is for God's glory, it shall be done. The thorn in the flesh shall either be removed, or grace to endure it will be given to us, as it was to St. Paul. (2 Cor. xii. 9.) May we all store up this lesson against the day of need. It is a true saying, that " prayers are the leeches of care."

Let us learn, in the second place, that entire submission of will to the luill of Ood should he one of our chief aims in this world. The words of our Lord are a beautiful example of the spirit that we should follow after in this matter. He says, ^' Not as I wdll, but as thou wilt." He says again, ^' Thy will be done."

A will unsanctified and uncontrolled, is one great cause of unhappiness in life. It may be seen in little infants. It is born with us. We all like our own way. We wish and want many things, and forget that we are entirely ignorant what is for our good, and unfit to choose for ourselves. Happy is he who has learned to have no wishes, and in every state to be content. It is a lesson which we are slow to learn, and like St. Paul, we must learn it not in the school of mortal man, but of Christ. (Phil. iv. 11.)

Would we know whether we are born again, and growing in grace? Let us see how it is with us in the matter of our wills. Can we bear disappointment? Can we put up patiently with unexpected trials and vexations? Can we see our pet plans, and darling schemes crossed without murmuring and complaint? Can we sit still, and suffer calmly, as well as go up and down and work actively? ^ These are the things that prove whether we have the mind of Christ. It ought never to be forgotten, that warm feelings and joyful frames are not the truest evidences of grace. A mortified will is a far more valuable possession. Even our Lord Himself did not always rejoice; but He could always say, " Thy will be done."

Let us learn, in the last place, that there is great weakness J even in true disciples of Christ, and that they have need to ivatch and pray against it. We see Peter, James, and John, those three chosen apostles, sleeping when they ought to have been watching and praying. And we find our Lord addressing them in these solemn words, " Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak."

There is a doable nature in all believers. Converted, renewed, sanctified as they are, they still carry about with them a mass of indwelling corruption, a body of sin. St. Paul speaks of this when he says, " I find a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind." (Rom. vii. 21—23.) The experience of all true Christians in every age confirms this. They find within, two contrary principles, and a continual strife between the two. To these two principles our Lord alludes when He addresses His half-awakened disciples. He calls the one flesh and the other spirit. He says, " the spirit is willing, but the flesh is weak."

But does our Lord excuse this weakness of His disciples? Be it far from us to think so. Those who draw this conclusion mistake His meaning. He uses that very weakness as an argument for watchfulness and prayer. He teaches us that the very fact that w^e are encompassed with infirmity, should stir us up continually to " watch and pray." ^* If we know anything of true religion, let us never forget this lesson. If we desire to walk with God comfortably, and not fall, like David or Peter, let us never forget to watch and pray. Let us live like men on enemy's ground, and be always on our guard. We cannot walk too carefully. We cannot be too jealous over our souls. The world is very ensnaring. The devil is very busy. Let our Lord's words ring in our ears daily like a trumpet. Our spirits may sometimes be very willing. But our flesh is always very weak. Then let us always watch and always pray.