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ceive the kingdom prepared for them from the foundation of the world." Then they shall fully understand the extent of his mercy and love. They shall know what he has saved them from suffering: they shall know what he has brought them to enjoy.

The image contained in the word ransom may furnish an illustration. We can suppose a party surprised by enemies, or conquered like the inhabitants of Jerusalem by Nebuchadnezzar, when "all the princes and the mighty of the land were carried into captivity to Babylon." We can suppose a benefactor, in pity for their condition, to have expended his fortune in redeeming these from their conquerors, and to have restored them to their native land, their homes, their families. The highest recompence which such a benefactor could enjoy, would be to behold these replaced in the possession of all that was dear to them, to hear their expressions of gratitude, to witness their happiness, enhanced by the fears and miseries they had undergone.

Now, if we add to the thought here suggested, the idea of Infinity and Eternity: if we consider the misery escaped as infinite and eternal, and the happiness bestowed as infinite and eternal; we may form some notion (though but a feeble one) of the season which was present to our Lord's mind, when he should drink of the fruit of the vine new with his disciples in the kingdom of God.

Among other lessons here to be learnt, this must not be forgotten. Those who were to drink

62 Kings xxiv.

of the new wine in the heavenly kingdom, partook of the cup which he drank of here. They partook with him, at this feast of the passover, of the cup of love and fidelity. They constantly drank of the cup of humiliation and self-denial. So must his disciples in the world. They must be ready to follow his example through any trials, and to obey his precepts through any sacrifices.

And can we suppose, that those, who are indeed faithful to him, will hesitate to drink likewise of that cup which is the emblem of his blood shed for them, and which he has enjoined them to "drink in remembrance of him?" If any do hesitate, let them examine and prove themselves; they have a manifest sign that all is not right with their souls.

LECTURE CIX.

THE AGONY OF JESUS AT GETHSEMANE.
WATCHFULNESS AND PRAYER ENJOINED.

MARK XIV. 26–52. ·

(Matt. xxvii. 30—56. Luke xxii. 39-53. John xviii. 1–44.)

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

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

Zech. xiii. 7.

28. But after that I am risen, I will go before you into Galilee.2

29. But Peter said unto him, Although all shall be offended, yet will not I.

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

31. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all.

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

33. And he taketh with him Peter and James and John,3 and began to be sore amazed, and to be very heavy;

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

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

36. And he said, Abba, Father, All things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt.

We are taught by this affecting passage, that a season of special emergency from danger foreseen, or approaching trial, is a fit season for special prayer. Few occasions in our Saviour's life are more suited for our comfort or imitation. Here we contemplate him, in his human nature, ex

2

Keeping up the metaphor of the shepherd, our Lord says, I will go before you into Galilee. I will lead you, and you shall follow me thither. "My sheep hear my voice, and they follow me."

3

"It will be remembered that these had also been his particular companions at other seasons; and recently, at his transfiguration.

erting no divine power:-for "how then shall the Scripture be fulfilled?" We see him, as man, contending against the foreknowledge of bitter suffering, against all that our nature most shrinks from: and we see him, not supported, as many of his disciples have since been in similar trials, by a strength beyond their own, but left, as it appears, to experience all the bitterness of unmitigated anguish. No doubt, for a purpose: that we, for whose instruction it is recorded, may be convinced of the reality of that misery which awaits unrepented, unpardoned sin. The prayer which he utters is of all things most calculated to convince us of that reality. Abba, Father, if it be possible: if it be possible that sin can be remitted without the actual payment of this its penalty; or can be remedied without this display of its consequences;-take away this cup from me let me return in peace to thy bosom, or taste a death more like the ordinary dissolution of the human frame.

It is enough: the came I into the

It was not possible. The Father's silence answers that it were not possible. The Son's consent implies that it were not possible. Nevertheless, not what I will, but what thou wilt. hour is come; "for this cause world." Let that be done, which best agrees with thy counsels, and will most effectually promote thy glory, and fulfil the great purpose of my Incarna

tion.

Here then is an unanswerable reply to the unbelief of men, as to the inevitable result of sin. Apply to the further suffering of the impenitent transgressor, what here belongs to the suffering of Christ. If it be possible, that he can enjoy an eter

nity of happiness, or escape an eternity of miserylet the cup of divine wrath and indignation pass from him. This history proves (whoso readeth, let him understand) that it cannot be; that "the wages of sin is death ;" and that its recompence must be actually rendered, its consequences really undergone.

37. And he cometh and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour?

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

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

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

answer him.

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

sinners.

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

43. And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests and the scribes and the elders.

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

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

46. And they laid their hands on him, and took him. 47. And one of them that stood by drew a sword, and smote a servant of the high-priest, and cut off his ear.*

St. John acquaints us, that this was Simon Peter. John

viii. 10.

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