'Hold that fast which thou hast, that no man take thy crown.' (Rev. iii. 11. xvi. 15.)

As to the speech addressed to the disciples in gen eral then present, it contains,

1. A reproach. Could ye then not watch with me one hour?' In Mark, these words are indeed spoken to Peter; but this is easily reconciled with St. Matthew's account. Undoubtedly his eyes were fixed on St. Peter; but he speaks to all the other disciples, and upbraids them with their sleepiness, had ye then not strength enough (as the Greek word signifies,) to watch with me one hour?' You have arrogated to yourselves sufficient strength and resolution to die with me; (Matt. xxvi. 35.) and now ye have shewn, that ye have not strength enough to watch with me one hour. Formerly, when employed with your nets, you would pass whole nights without closing your eyes; (Luke v. 5.) but now you are to watch with me, you are overpowered with sleep. This reproof is still the keener, as if our blessed Lord had said, "You have not been able to watch one fleeting hour, and that with me, your Lord and Master, whom on account of so many kindnesses received, and such affectionate love and tenderness, you are bound faithfully to assist in this extreme anguish.” Should a servant lay himself down on his pillow, and indulge himself in sleep, when his master, by reason of some difficulties and dangers, was obliged to watch all the night, would not every one cry out shame on such a sluggard?

2. An admonition, with proper motives.

The admonition is watch and pray,' watch with your heart and eyes, pray with your heart and mouth. The one must rule and animate the other. By watching, the snares of the devil are observed and avoided; by praying we betake ourselves under the wings of divine Providence. By the former, the danger is discovered; the latter, assistance is obtained against

it. Therefore Christ recommends both duties to his disciples who were sleepy and indolent; as if he had said, What is past shall be forgiven you; but for the future be more cautious, and amend. To the admonition are annexed two motives.

The first is taken from the greatness of the danthat ye enter not into temptation.' A great ger, temptation was now approaching them; (Matt. xxvi. 31.) a trial in which they were to give a proof of their fidelity to their Lord and Master, and put in practice that lesson, which they had hitherto been learning in his school. As this trial now approached nearer and nearer, they were by watching and praying to be on their guard, that they might not be hemmed in by the temptation as in a prison. For we cannot always obtain by our prayers, that the temptation shall not overtake us. (James i. 2, 3.) Were we not assaulted by trials, we should be strangers to our strength or weakness. But by prayer obtain, that we may not incur the divine displeasure, so as to be overcome by them. This Christ has taught us in the sixth petition of the Lord's Prayer; on which our Saviour throws a light here, as third petition was before illustrated by the great example of the Son of God.

The second motive is taken from their weakness and inability. Our blessed Lord allows, that in them 'the spirit is willing;' he grants that it was their real intention faithfully and courageously to stand by him. This integrity of their hearts he owns to be entirely a work of the Holy Spirit, though, on their side mixed with much allay. But at the same time our blessed Lord puts them in mind that the flesh is weak.' They had still in them the corrupt nature which loves itself, and is frequently for preserving itself in an illicit manner; which lags behind when the spirit precedes with willingness and vigour, but cannot lead it according to its wish. Thus their intention in

deed was good; but their own natural strength unable to execute it: They stood in need of divine succour, which they were to obtain by vigilance and prayer. This is briefly the sense of the words; from which we may draw the following inferences:

1. That the heart of man is so deeply immersed in corruption, that it is too much inclined to sloth and indolence, not only under the enjoyment of God's favour, but also under his chastisements. These three disciples had before fallen asleep on mount Tabor, (Luke ix. 32.) and now also in the garden of Gethsemane. Alas is it not lamentable that we should be so addicted to sloth and heaviness, that neither the exuberant mercy of God, nor our own distress, can chase away the sleep from our eyes.

2. Even the most innocent behaviour may be sin, ful at an improper time and place. Who will say that sleep in itself is a sin? The night was appointed for man to rest, However, as this was not a proper place and time, the disciples are justly reproached for indulging it. Therefore let it not be boldly ob. jected, What harm is there in it? before all the circumstances are duly weighed. Even prayer itself may be a sin, if performed at a time when an occasion calls upon us to do some work of charity to our neighbour, which is obstinately omitted for the sake of prayer, and he is suffered to perish through our neglect,

3. In strong temptations, the surest preservative is vigilance joined with prayer. Hereby the sting of the temptation is blunted, and the enemy effectually disarmed. Hence St. Paul, among other parts of the spiritual armour, recommends prayer, Praying always with all prayer and supplication in the spirit, and watching thereunto with all perseverance.' (Eph. vi. 18.) If we were more careful to use this heavenly weapon, the enemy would not obtain so many victories over us; but we run to and fro, and seek

foreign assistance, whilst these domestic means, prescribed by the Supreme Physician, are too often despised and rejected,

4. In our conflicts against sin, it is not a good intention that determines the issue; but the real power to resist them must be obtained by prayer. Man, elevated with his own abilities, conceits himself to be a hero, if he does but form a good resolution; but when he sets out relying on his own strength, without an humble acknowledgment of his weakness, nor seeking to God for assistance, he is overcome before he is aware. Hence it was with too much reason, that Luther said, the road to hell is paved with good resolutions.'

5. The weakness of flesh and blood should not induce us to look on Christianity as impracticable, but rather drive us to prayer for obtaining divine assistance. These words of Christ, the spirit is willing, but the flesh is weak,' are greatly mistaken and abused. The world make use of this saying, to excuse themselves from watching and praying; whereas it is because the flesh is weak, that Christ exhorts us to watch and pray, Others look on all their premeditated sins as mere weaknesses of the flesh, which, however, they think, may be accompanied by the willingness of the spirit, only because they sometimes have transitory intervals of fervour and devotion; and thus they go on in their fatal security.

THE PRAYER.

O FAITHFUL Saviour! who, like a watchful shepherd, visited in mercy thy careless sheep, and warnest them of their approaching danger; may we, when inclined to sloth, hear thy pastoral care calling out in the ears of every drowsy disciple, Watch and pray ! Grant to every one of us a sufficient knowledge of his inability and weakness, that he may not rely on

his good intentions, nor account himself stronger than he really is, but rather be diligent in prayer for obtaining the friendship of a more powerful ally, and by his strength be conqueror in all things. Amen.

CONSIDERATION VII.

THE DISCIPLES VISITED A SECOND TIME AFTER OUR SAVIOUR'S SECOND PRAYER.

'AND he went away again the second time, and prayed, and spake the same words: O my Father! if this cup may not pass away from me, except I drink it, thy will be done. And he came and found them asleep again; for their eyes were heavy, neither wist they what to answer him.' (Matt. xxvi. 42, 43. Mark xiv. 39, 40. Luke xxii. 42.)

Here is described the continuance of the internal sufferings of Christ, and,

First, the repetition of his prayer;

Secondly, his coming back to his disciples.

I. As to the repetition of the prayer by our Saviour in his agonizing conflict, it is both described, and related.

The description of it is in these words, and he went away again, and prayed.' This going away refers to what had been said before, he came to his disciples.' Having awakened them from their sleep, and exhorted them to watch and pray; he again went some paces from them, and a second time sought a retired, solitary spot. For what end does he retire? It is to pray. He went away from his disciples; but he went to his Father. Again he prostrates himself before the throne of the Supreme Judge, and pours out into his Father's bosom the sighs of his oppressed spirit, his throbbing heart. This was done again the second time,' as the Greek expresses it. One