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Jerusalem.

have loved me, and have believed that I came out
from God.

I came forth from the Father, and am come into John xvi. 28.
the world : again, I leave the world, and go to the
Father.

His disciples said unto him, Lo, now speakest John xvi. 29.

* or, parable. thou plainly, and speakest no * proverb.

e Matt. xxvi. 31.

home.

Now are we sure that thou knowest all things, John xvi. 30. and needest not that any man should ask thee : by this we believe that thou camest forth from God.

Jesus answered them, Do ye now believe?

e

John xvi. 31.

Behold, the hour cometh, yea, is now come, John xvi. 32.

+ Or, his own that ye shall be scattered, every man to + his own, and shall leave me alone and yet I am not alone, because the Father is with me.

::

These things I have spoken unto you, that in John xvi. 33. me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.

f Matt.xxviii.

18.

SECTION XL.

Christ intercedes for all his Followers.

JOHN xvii.

These words spake Jesus, and lifted up his John xvii. 1. eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

* As thou hast given him power over all flesh, John xvii. 2. that he should give eternal life to as many as thou hast given him.

And this is life eternal, that they might know John xvii. 3. thee, the only true God, and Jesus Christ, whom thou hast sent.

I have glorified thee on the earth; I have finish- John xvii. 4. ed the work which thou gavest me to do.

And now, O Father, glorify thou me with thine John xvii. 5. own self, with the glory which I had with thee before the world was.

I have manifested thy name unto the men John xvii. 6. which thou gavest me out of the world: thine

they were, and thou gavest them me; and they

have kept thy word.

Now they have known that all things whatso- John xvii. 7. ever thou hast given me are of thee.

John xvii. 8..

John xvii. 9.

John xvii. 10.

John xvii. 11.

John xvii. 12.

John xvii. 13.

For I have given unto them the words which Jerusalem. thou gavest me: and they have received them, and have known surely that I came out from gCh. xvi. 27. thee, and they have believed that thou didst send

me.

I
pray for them: I pray not for the world, but
for them which thou hast given me; for they are
thine.

And all mine are thine, and thine are mine, and
I am glorified in them.

And now I am no more in the world, but these
are in the world, and I come to thee. Holy Fa-
ther, keep through thine own name those whom
thou hast given me, that they may be one, as we

are.

While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition, that the Scripture might be ful- h Ps. cix, 8. filled.

h

And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves.

John xvii. 14. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world.

John xvii. 15.

John xvii, 16.

John xvii. 17.

John xvii. 18.

John xvii. 19.

John xvii. 20.

John xvii. 21.

John xvii. 22.

I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

They are not of the world, even as I am not of the world.

Sanctify them through thy truth: thy word is truth.

As thou hast sent me into the world, even so have I also sent them into the world.

And for their sakes I sanctify myself, that they also might be sanctified through the truth.

*

* Or, truly

Neither pray I for these alone, but for them sanctified. also which shall believe on me through their word;

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That they all may be one, as thou, Father, art
in me, and I in thee; that they also may
be one
in us that the world may believe that thou hast

sent me.

And the glory which thou gavest me I have given them; that they may be one, even as we

are one:

Jerusalem.

í Ch. xii. 26.

I in them, and thou in me, that they may be John xvii. 23. made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

i

Father, I will that they also, whom thou hast John xvii. 24. given me, be with me where I am; that they may behold my glory, which thou hast given me for thou lovedst me before the foundation of the world.

O righteous Father, the world hath not known John xvii. 25. thee but I have known thee, and these have

:

known that thou hast sent me :

And I have declared unto them thy name, and John xvii, 26. will declare it; that the love wherewith thou hast loved me may be in them, and I in them.

k John xvi.32.

SECTION XLI.

Christ again predicts Peter's denial of Him.

MATT. xxvi. 31–36. MARK XIV. 27-32.

Then saith Jesus unto them, * All ye shall be Matt.xxvi.31. offended because of me this night: for it is writ

1 Zech. xiii. 7. ten, I will smite the shepherd, and the sheep of the flock shall be scattered abroad.

m Mark xvi.7.

n John xiii.38.

m

But after I am risen again, I will go before Matt. xxvi.32. you into Galilee.

Peter answered and said unto him, Though all Matt.xxvi.33. men shall be offended because of thee, yet will I never be offended.

And Jesus saith unto him, Verily I say unto Mark xiv. 30. thee, That this day, even in this night, before the

cock crow twice, thou shalt deny me thrice.

n

Jesus said unto him, " Verily I say unto thee, Matt. xxvi.34. That this night, before the cock crow, thou shalt

deny me thrice.

Peter

spake the more vehemently, [and]

Matt. xxvi.35.

Mark xiv. 31.

said unto him, Though I should die with thee, yet Matt. xxvi.35.

will I not deny thee

in any wise,

Likewise also said all the disciples.

MARK xiv. ver. 27, 28, 29. and part of ver. 31.

Mark xiv. 31.

Matt. xxvi.35.

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

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

29 But Peter said unto him, Although all shall be offended, yet will not I. 31 But he-If I should die with thee, I will not deny thee-Likewise also said they all.

SECTION XLII.

Christ goes into the Garden of Gethsemane-His Agony there.

MATT. xxvi. 36-47. MARK xiv. 32-43.

John xviii. 1.

40-47. JOHN Xviii. 1, 2.

LUKE XXii.

When Jesus had spoken these words, he went forth with his disciples

Matt. xxvi.36. unto a place called Gethsemane

33

John xviii. 1. over the brook Cedron, where was a garden, into the which he entered, and his disciples.

John xviii. 2.

And Judas also-knew the place, for Jesus ofttimes resorted thither with his disciples;

Matt.xxvi.36. and saith unto the disciples, Sit ye here, while I go and pray yonder.

Mark xiv. 33.

And he taketh with him Peter, and James, and
John,

Matt.xxvi.37. the two sons of Zebedee,

Luke xxii. 40. •And when he was at the place,

Matt. xxvi.37. he began to be sorrowful,

Mark xiv. 33. and began to be sore amazed, and to be very heavy *;

34

33 The scene of the first temptation was in the garden of Eden; there Adam fell, and brought sin into the world. To complete the parallel, the second Adam, in the garden of Gethsemane, submitted to his last and fearful temptations, when all the powers of darkness were let loose against him, (Luke xxii. 53); and, by a perfect obedience, revoked our sentence of condemnation. In the temptation in the wilderness, we read that the devil departed from him only for a season. In this hour of agony he renews his assault with better hopes of success; and our Saviour, as soon as he enters the garden, appears conscious of his power, although not visible to mortal eye: He said to the disciples, "Sit ye here, while I go and pray yonder; pray ye also not to enter into temptation." After the temptation in the wilderness, we read that an angel ministered to him; and now, in this hour of despondency and suffering, there appeared an angel, strengthening him.

34"If we consider (says an eminent divine) the circumstances of Christ's agony in the garden, it is evident it was the effect of some more powerful cause than merely a natural fear of his ensuing agonies and death; for he bore his death far better than his agony. He had no sooner entered on the scene of his trial, but 'he began to be sorrowful,' to be sore amazed,' to be very heavy,' which words, according to their original signification, declare him to have been suddenly oppressed with a mighty dejection of spirits, which, arising from some

Jerusalem.

o Matt, xxvi. 41.

Jerusalem.

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

fearful spectacle, or imagination, overwhelmed his soul with an unknown and inexpressible anguish. They intimate, that at this dark hour, he was assaulted by devils, who exercised all their power and malice, to tempt him to renounce his merciful design. If we consider the warning our Saviour gave his disciples, when they entered the garden with him, (Luke xxii. 40), of the extraordinary danger they were in of falling into temptation, it seems very probable that he expected, and found there an extraordinary concourse of tempters, or evil spirits ; for he repeats the same admonition when he finds his disciples asleep, saying, 'Watch and pray, that ye enter not into temptation,' (Matt. xxvi. 41.) And since his sufferings in his agony are described with more painful circumstances than his sufferings on the cross, we have just reasons to conclude they were inflicted on him by more malignant, and more powerful executioners; and, consequently, that he endured the torments of men only on the cross, but of devils in the garden. His body was crucified on the cross; his mind in the garden. As Adam had offended in both, so Christ suffered in both.

"The unaccountable drowsiness, which seized the disciples at this period, may also have been produced by the agency of infernal spirits, for the purpose of having our Saviour alone during their conflict with him, thereby hoping to gain a greater advantage over him. St. Luke imputes this drowsiness to sorrow; but it is not probable that mere sorrow alone should necessitate three men to fall asleep together, under the most awakening circumstances. Why did it not as well force them to fall asleep afterwards, when their Lord was apprehended, condemned, and crucified? At which time they were doubtless more sorrowful than they were at Gethsemane. May it not then be possible that some secret influence was added to the causes assigned by the Evangelist, and that our Saviour, experiencing in himself the power and malice of Satan and his emissaries, admonished his disciples, who were much less capable of resisting, to be upon their guard, lest they in their turn should be tempted also (a)". Christ, as we have already shewn, (note, p. 96), began his incarnate life as the second Adam, in the very spot to which the disobedience of the first Adam had driven him. In a typical point of view, we may now consider the second Adam as having redeemed, by his perfect innocence and obedience, the possession of that garden from which the first Adam had been expelled; and here again the devil (for he had only departed from him for a season) assailed him with all his powers of darkness, torturing his suffering and afflicted spirit with the most dreadful phantoms and apprehensions; and endeavouring, by every art of malice and invention, to divert him from his glorious purpose of laying down his life for the world. The expression "My soul is exceeding sorrowful, even unto death," epiλvños ¿siv ǹ þvxý μe, may infer, "his soul had been struggling under some mortal pang, and the pains of hell had got hold upon it." God permitted him to be assailed with the utmost force of temptation to which his assumed nature could be exposed. "For in that he himself hath suffered, being tempted, he is able to succour them that are tempted." Some consider that the infernal spirit sug

(a) Scott's Christian Life, pp. 449, 450.

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