to do, the salvation of men. His prayer was heard as respected himself, for his Father glorified him both in heaven and on earth; on earth, by the prodigies attending his crucifixion, by the conversion of the penitent thief, and by the testimony borne to him by Pilate and the centurion; in heaven, by his ascension and exaltation to the mediatorial throne, angels, principalities, and powers being made subject to him. And the Son also glorified the Father, in magnifying his law and righteous government, in his own humiliation, and in the glory that followed it. He prayed first for himself, that, as he had glorified his Father upon earth, by making known to as many as he had given him the doctrine that leadeth to eternal life, he would glorify him with the original glory which he had enjoyed in his immediate presence before the foundation of the world. He then prays for his apostles, that God would preserve them in his name, or the true religion, and protect them from the evil world, and sanctify or consecrate them by and for the truth, as he had consecrated himself for their sakes. The term when applied to him must mean, that he, a Priest, consecrates or dedicates himself as the sacrifice; for of increase of moral sanctification, as already perfectly holy, he was incapable. His intercession is only for his people, but it is not limited to his personal followers; for he proceeds to pray for all who shall hereafter through their teaching believe, that they all may be united into one body by the closest union, and be one, even as He and his Father are, that is, in disposition, character, and pursuits; and this he asks, not for their good alone, but that this edifying spectacle of unanimity and brotherly affection may convince the world that he came forth from God. He concludes with expressing his desire, that all who have been given to him may be with him, that they may behold his glory, and may share in his and his Father's love.

By saying that he would not pray for the men of the world, Jesus did not mean to say that he would by no means pray for his adversaries, for this was actually done by him on the cross; but the nature of the case did not permit him to

pray for the opposers of his religion, in the same sense that he did for his disciples, that is, for their concord and perseverance. The main object too of his prayer is for his disciples, not so much as individuals, as apostles; not so much for their personal benefit, as for the propagation of the truth through them. From the express words of the prayer it follows, that Jesus, before he came to this earth, nay from all eternity, had been with his Father in heaven, and that on his departure from it, he returned to the majesty which he had enjoyed as Son of God before the foundation of the world; that by his death was manifested both his own glory and that of his Father; and that the only way to attain eternal felicity was to acknowledge the Father as the fountain of salvation in decreeing it, and the Son as bestowing it, by his voluntary submitting to death.

The subject of this prayer, the unity of Christians, and the reason assigned for it, the conversion of the world, puts in the strongest light the guilt of schism, and ought to be considered with self-examination and with supplication for guidance to their heavenly Father, by all who separate from any branch of Christ's Catholic and Apostolic Church, since separation can only be justified by the departure of that Church, as in the instance of the Roman, from some essential article of faith. Christianity is here defined by him who is the author of it to consist in the knowledge of the only true God, and of Jesus Christ whom he has sent; that is, that Jehovah is the true God in opposition to the gods many of the Gentiles, and that Jesus is the Apostle of God in opposition to the false messiahs that would lay claim to the office. This declaration must of course be guarded against the Socinian interpretation, that the speaker hereby disclaims divinity, because the titles true God and eternal life are assigned in St. John's Epistle to the Son; and in this very prayer he speaks of himself as possessing power and glory, which can only belong to God. He reveals his Father in his real character, not as he is in nature dwelling in unapproachable light, but as the author of man's salvation, and reveals himself as the Lord

sent into the world to accomplish it. Such knowledge is the only way of salvation, and real knowledge will of necessity be practical, and be followed by the worship of the Son as well as of the Father.

127. Our Saviour's agony. Matt. xxvi. Mark xiv. Luke xxii. John xviii.

HAVING Sung hymns, that is, as is supposed, the psalms from the 113th to the 118th inclusive, which the Jews still use on this occasion, Jesus led out the eleven over the winter torrent Cedron to Gethsemane, a hamlet between the town and the mount of olives, and entered with them into a garden which they were accustomed to frequent. Here he intended to wait for the son of perdition, and to prepare himself for his approaching sufferings by prayer. Leaving the others at the entrance, he took with him, to witness his distress of mind, only the three who had been favoured with a sight of his glory on the mountain of transfiguration, and withdrew about a stone's throw even from them. This agony or struggle of mind is one of the profound mysteries that we are unable to comprehend; and this is well acknowledged by the Greek Church, which, pleading with the Saviour his own merits, conjures him to aid his worshippers among other appeals by his incomprehensible agony. Still it is profitable to meditate upon it with the light which the word of God affords. As many of his followers in different ages have encountered the severest sufferings and most cruel deaths in his cause, not merely with composure, but with peace and joy; and as no comparison of excellence can be attempted to be drawn between the Saviour and the very best of his followers; we must conclude, that there were some bitter ingredients mixed in his cup which were not in theirs, and some cordial infused into theirs which was denied to him. And yet from his mental agony, we must exclude the two that it should seem must give the severest pang-remorse and despair. We are told, in the memorable prophecy of Isaiah, liii. 10. that it

pleased the Lord to bruise him. His human nature, though supported by its union with the Deity to endure his inconceivable anguish without sinking under it, was left destitute of all consolatory communication. He must have had the clearest perception of the sinfulness of sin, and of the expiation it required; and he must have felt more exquisitely than any inferior being, the hiding of God's countenance, in whose favour alone there can be happiness or even tranquillity for a soul that can appreciate it. Without presuming to speculate farther, we may be sure that the Saviour underwent as much misery as was compatible with a pure conscience, perfect virtue, and the knowledge that his sufferings would terminate in a complete victory over the spiritual enemy; so that we may affirm with truth, that there "never was a sorrow like unto his sorrow." Lam. i. 12. This mysterious narrative shows that human nature, even in its perfect state, is averse from suffering; and we learn from it, that we may innocently pray to be delivered from calamities, provided we are disposed to bear them patiently, if God's better wisdom should assign them to us. "He suffered," says the Apostle to the Hebrews, ii. 18. "being tempted ;” nor is it improbable that the great enemy of man, after having been foiled in his seductive trials in the wilderness, now assaulted him with terrific temptations, in the hope of deterring him from the work which he had undertaken. He is described as amazed or perplexed. He says of himself, that he was exceedingly sorrowful, even unto death; and such was his conflict, that an angel was sent to strengthen him. His agony produced a bloody sweat, and that in the open air, and in a night unusually cold. The expression is explained by some of the size, not the nature, of the drops; yet there is no reason why we should not take it literally, for bloody sweats have been recorded by physicians and historians; and the possibility of it is proved by the death of Charles the Ninth of France, who died of a malady in which the blood gushed out of the pores of the body. Jesus prayed three times that this cup might pass from him if it were possible;

but he concluded each time with perfect resignation," Not my will, but thine be done." What was this cup? In the opinion of most, the painful and ignominious death he was about to undergo; but others say, the agony he was now enduring and this seems to me more in harmony with his character and office, for he had before said, that for this very purpose he had come to this hour; and it appears to be confirmed by the Apostle's declaration, Heb. v. 7. that he was heard on account of his piety, or delivered from what he feared; for he was not delivered from dying, but was delivered from the distress of mind which dictated “his supplications with strong cryings and tears ;" and he became calm and composed under his sufferings, going forward to meet the danger that approached him with entire self-possession. "Rise, let us be going; behold, he is at hand that delivers me up." This is supported by his remonstrance against Peter's interference to rescue him from the guard, "The cup which my Father hath given me, shall I not drink it ?"

Great as his sorrow was, it did not absorb him, for he enjoined his three disciples to pray also for themselves, telling them that prayer and watchfulness were the best preservative from temptation. "The spirit is ready," he added, "but the flesh is weak;" not saying this to excuse the past, but to warn them for the future, that this neglect of duty would leave them defenceless in the hour of temptation, and that they would fall, notwithstanding their wish and determination to stand. Peter's self-confidence, almost immediately after, induced him, notwithstanding this warning, to enter into temptation, by going into the court of the high priest's palace, which made way for his fall.

128. Jesus is delivered up by Judas. Matt. xxvi. Mark xiv. Luke xxii. John xviii.

JESUS, finding them sleeping, after he had finished his devotions, tells them that the hour of his arrest is at hand, and that the opportunity was lost. And while he was yet