tempter himself reproaches them for this neglect. The devil is a dangerous enemy, seducing the human mind even under a mystic appearance; especially in those who, instead of resiting his impious suggestions, let him use his utmost efforts, and unconcernedly wait the issue. He is a subtile fiend under which the dull, sluggish flesh easily lurks. Therefore when pressing troubles, and the unwilling flesh, would deter us from the duty of prayer, we should enter upon it, as it were by force, and thus by prayer clear our way through all dissipations, difficulties, and temptations.

2. Christ's intercession, and that of other believers, does not exempt us from the duty of personal prayer. Christ prays for his disciples; yet does he enjoin them to pray for themselves likewise. When others pray for us, they are to pour forth their supplications with such zeal and fervour, as if we did not pray at all ; and when we pray ourselves, our petitions should be offered up with so much earnestness as if no other person prayed for us, and the weight of the duty rested on ourselves alone. Simon Magus, indeed, had recourse to the intercessions of others, that he might not embarrass himself with prayer; (Acts viii. 24.) but his example is by no means worthy of our imitation.

3. Prayer is not to be deferred till the temptation has actually overtaken us, but must be used as a preservative to ward it off. This is also one of Satan's devices, to reduce us to a careless security before temptation, and to render us cold and lifeless in the duty of prayer when we are under the pressure of it. If he can thus bind our feeble hands, he is sure to carry his point. Let us therefore by no means neglect to pray, till the temptation has actually beset us; but at the first approach of it be vigilant and upon our guard, and arm ourselves with prayer against its attacks. In the hour of temptation we should set before our eyes the blessed Jesus praying most fer

vently, and from his illustrious example we shall, at the same time, derive new resolution and inward strength.

THE PRAYER.

O MOST faithful Saviour! unfeigned thanksgiving and endless praise be ascribed to thee, that by thy prayer, as High Priest, thou hast sanctified prayer, and hast imparted to it an efficacy whereby we shall be able to overcome the assaults of our spiritual enemy. Grant that thy holy Spirit may powerfully incite us to prayer when the evil hour approaches, that we may not be indolent in arming ourselves with this powerful weapon, when the enemy is preparing to make an effort on our souls. And do thou, blessed Jesus, come to our assistance with thy prevailing intercession, that our weak imperfect prayer may be sanctified, and rendered acceptable to thy Father, for the sake of thy love. Amen.

CONSIDERATION HII.

THE BEGINNING OF CHRIST'S SORROWFUL ANGUISH.

' And he took with him Peter, and the two sons of Zebedee, James and John, and began to be sorrowful, and sore amazed, and very heavy. And Jesus said unto them, My soul is exceeding sorrowful even unto death; tarry ye here, and watch with me.' (Matt. xxvi. 37, 38. Mark xiv. 33, 34.

These words represent to us the sorrow and anguish of our Lord Jesus; in which we may observe, First, The spectators who were present, and

Secondly, The intenseness and violence of his

sorrow.

I. The spectators of the sorrow and anguish of our blessed Saviour were Peter, James, and John, three of the principal of his disciples. The first was Peter, who before had shewed such intrepidity, and had, as it were, obtruded himself on our blessed Saviour, and set himself above all the rest of his disciples, saying, Lord I am ready to go with thee both into prison and to death; though all shall be offended because of thee, yet will not I;' accordingly now the trial approaches; he must be present at this extraordinary transaction. Here, amidst these perturbations and agonies of our blessed Lord, he had an opportunity of approving his courage and resolution. Hence St. Peter, in a particular manner, stiles himself 'a witness of the sufferings of Christ.' (1 Peter v. 1.) After him follow James and John, who are not here called the sons of Zebedee without design; for by this appellation we are referred to Matt. xx. 22. where Christ puts this question to them, 'Are ye able to drink of the cup which I shall drink of?' they readily answered 'we are able.' Here, therefore, they had an opportunity of giving a proof of their boasted fortitude; in which however they were far from acquitting themselves with honour.

Now these three disciples the blessed Jesus took with him. The rest were to remain at a distance, perhaps at the entrance of the garden; but these were permitted to attend him, not only that they might be witnesses of his agony, (the law of Moses requiring two or three witnesses to the confirmation of a fact) but possibly, that under his unspeakable anguish of soul he might receive some little comfort by conversing with them. The other disciples were also in sight; but not so near his sacred person. The knowledge of the transaction was not concealed from them; there was only some difference in the degrees of this knowledge. Our blessed Lord knew them to be as yet too weak to support a nearer view of his dreadful

conflict with death; whereas he probably endued these three with a greater portion of strength and grace. We are certain from the evangelic history, that in particular circumstances he had these three disciples near his person; as when he raised Jairus's daughter to life, (Luke viii. 51.) and at his tranfiguration on the holy mountain. (Matt. xvii. 1.) As they had then seen the majesty of Christ displayed in its greatest glory whilst in the days of his flesh, so they were to be witnesses of his lowest abasement and humiliation. Hence may be deduced the following doctrines :

1. The divine wisdom usually distinguishes not only the strong from the weak, but likewise the feebler from the weakest Christian, and proportions the temptation to their respective degrees of strength. This wise and gracious distinction our blessed Saviour observes in the instance before us. The dis ciples, who followed him, were a poor, weak, illiterate set of men; and yet among these some were weaker than others. The weakest of all the stations at a greater distance from him; and those who were something stronger, he takes along with him, and, in some measure, admits them to a fellowship of his sufferings. It is said, 'He will not suffer us to be tempted above what we are able.' (1 Cor. x. 13.) This economy he alone understands, who searches the heart, and tries the strength of every individual; and therefore we are to acquiesce in his dealings, without any expostulation, or saying with Peter Lord but what shall this man suffer?' (John xxi. 21.) Otherwise we shall have the like answer, What is that to thee? follow thou me.'

2. In severe trials and temptations it is by no means advisable to rely too much on our own strength, or to be fond of solitude. Christ did not stand in any need of his disciples on his own account. However, by taking some of them to be near him, as a kind of relief under the pressure of his sufferings, he intend

ed, by his own divine example, to introduce and sanc tify this means of relief by society in distress. Therefore they judge amiss who, under severe temptations, are too fond of solitude; will rely on their own strength only; and slight the discourse, consolation, and prayers of other pious men. By such a proceeding they may precipitate themselves into still greater dangers; and to such may be applied the passage in Ecclesiastes, (chap. iv. 9, 10, 12.) Two are better than one; for if they fall; the one will lift up his fellow but woe to him that is alone when he falleth; for he hath not another to help him up. One may prevail against him, but two shall withstand, &c.* Our spiritual enemy had rather encounter one single person alone, and can more easily overcome him; whereas a number of good men, though weak, may, by their united prayers, and faith, more easily resist his attempts.

3. The greatest and severest spiritual trials happen either to those whom God has already highly favoured, or to such as he intends to employ on some important occasion. These three Apostles had been with Christ on the holy mount before they attended him to the Mount of Olives. They are called Pillars; (Gal. ii. 9.) and were afterwards employed in extraordinary transactions. Peter was the first who opened the doors of the kingdom of heaven to the Jews and Gentiles. (Acts ii. and x.) James was the first of all the Apostles who sealed the truth of the doctrine of Christ with his blood.* (Acts xii.) On the other hand, St. John was to survive all the disciples, and be favoured with sublime revelations of the state of the church of God to the end of the world. These disciples, therefore, were admitted to a nearer

* He is supposed to have suffered martyrdom in the fourth year of Claudius and the forty-fourth of the vulgar Æra. Vide Pearson Annal. Paulini. W.