watch, is to search into our hearts, and examine our temper of mind, and discover the evil to which they most incline: to recall the occasions when we have been betrayed through this corruption, and as far as in us lies to guard against the like occasions. To watch, is to reflect on the outward circumstances in which we are placed; the danger of offending God to which they chiefly expose us; and so to take heed lest the evil come upon us unawares. If the three disciples had considered the many warnings of their Lord, who had foretold the trials which were approaching, they would not have been found sleeping, but in the attitude of watchfulness and prayer. If Peter in particular had called to mind the time, when thinking himself too full of faith to be affected by fear, he ventured upon the waters to meet his Lord, and yet gave way when the waves became boisterous; he would have set himself to prayer and supplication, that the ready spirit might not again be betrayed by the weakness of the flesh. For there can hardly be watchfulness without prayer, any more than there will be fervent prayer where there is not habitual watchfulness. Whoever seriously considers either his spiritual weakness, or his spiritual danger, must of necessity apply for health and strength to the only source from which they can be derived.

8

The love and practice of these duties are the surest proof of a renewed heart; the easiest test of our spiritual state. If the need of them is not felt and

7

8 Matt. xiv. 30.

acted on, danger is at hand. If the seasons of them are few, easily omitted, and often neglected; danger is at hand the same sort of danger to the soul, as that which threatens the body, when the usual appetite for food or exercise is found to fail. Where there is a true renewal of the heart, there is a taste for these duties; and a decline in the practice of them is evidence of the decline of grace, and therefore of the approach of danger. So that St. Paul, after arming the Ephesian Christians with "the breastplate of righteousness," and "the shield of faith," and "the helmet of salvation," and "the sword of the Spirit," adds at last this direction, that they may be able to use their armour to good purpose, Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance." 9

66

LECTURE LXXXVIII.

JESUS APPREHENDED.

MARK XIV. 40-52.

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.

Very affecting is the remark, as related by St. Luke, which this circumstance drew forth from the Lord: this outward mark of reverence, offered at such a moment. 66 Judas, betrayest thou the Son of

man with

1

a kiss?" Is it not enough that thou hast betrayed me, unless thou couldest also pretend to re"If I be a Master, where is my

verence me? honour ?" 2

Yet a no less treacherous part is often acted in another way. Those have professed to be the friends of Jesus and his gospel, who have been in truth his greatest enemies. Whilst they have boasted of his grace, they have not been ruled by his laws, or brought their lives into the subjection which he requires. They have called him, "Lord, Lord," and not done the things which he said, not obeyed the will of his Father which is in heaven. And so acting, they have betrayed him: betrayed the interests of his cause; given the adversary occasion to rejoice, and to blaspheme, and to pretend that the gospel encourages licentiousness. "It must needs be that offences come:" the haters of the truth will always find some pretext for opposing it: but "woe to the man by whom the offence cometh!" As in the case of Judas: the Son of man must be betrayed into the hands of sinners: but "woe to that man by whom the Son of man is betrayed! Good were it for that man if he had never been born." s

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.

We learn from St. John, that this was Peter, who thus far maintained his promise, that whatever might betide, he never would forsake his Master. *

1 Luke xxii. 48.

3 Supra, xiv. 21.

? Mal. i. 6. John xviii. 10.

But Jesus restrained him. His cause was not to be thus defended. He was not about to establish his kingdom by weapons of this world. "Put up thy sword into the sheath," he said: "for all they that take the sword shall perish by the sword." They that trust to means of force or violence, must expect to feel the consequences of their error. And then, that he might leave his enemies without excuse, he showed them at that moment a proof alike of his power and his forbearance. He touched the ear which Peter had wounded, and healed it: 6 and so confirmed his words, "Thinkest thou that I could not now pray to my Father, and he shall presently give me more than twelve legions of angels ?" 7 Thou couldest have no power at all against me, except it were given thee from above. 8

What the Lord here forbade in his own defence, the use of constraint or violence, he equally forbids in every case concerning his religion. As St. Paul writes, "The weapons of our warfare are not carnal.” › We do not attempt to propagate the christian faith by any other means than those of argument and persuasion. When the Lord said, "Put up thy sword into the sheath," he virtually said also, Let no human power be exercised, let there be no methods of force, as pains, or imprisonment, or death, employed, for the purpose of promoting the gospel. The magistrate may justly restrain what is injurious to religion, he may justly encourage what is likely to advance it; "for he is the minister of God for