with the symbols of labour and passion, sweat and blood, by which HIMSELF was pleased to purify His Church, and present her to GoD holy and spotless.

But whatever collateral designs, and tacit significations, this mysterious sweat may have, of this we may be sure, that it was a poignant commencement of a most dolorous sorrow, and that if nature had been capable of a greater or more prodigious impress of passion than a bloody sweat, it must needs have happened in this Agony of the Holy JESUS, in which He undertook a grief great enough to make up the imperfect contrition of all the saints, and to make Atonement for the impenitencies of all the world.

And this thought it is, which leads us to consider wherein this Agony of our Blessed Redeemer had its rise. On HIM, pure, spotless, and undefiled, were now laid the iniquities of us all, to HIM were imputed all the sins of all who ever had, or ever should live. Conceive how the innocent among ourselves shrink from pollution, and then you will be able to form some idea, but oh! how inadequate an one, of the intense sufferings of the holy LORD GOD, when to His charge were laid the associated guilt of a fallen world. And then too, we may not doubt but to the Tempter was given a fresh power over the innocent Victim, the guiltless vicarious Sacrifice of an apostate race. When we recollect that our LORD came from heaven to conquer the power of the evil spirit, that after the temptation, it was said, Satan left HIM but for a season, and that we have no account through His ministry of any other contest with the tempter of man; when we call to mind, that He told His disciples before His betrayal, the Prince of this world cometh and hath nothing in ME; when we remember, too, that He told His be

trayers after His Agony, this is the hour of the power of darkness; when we consider too, that the word Gethsemane itself may signify wine-press, and that the ancient prophets describe the worst and keenest sorrows, as well as the greatest triumph of the Son of God, under the figure, why art Thou red in thine apparel, and thy garments like HIм that hath trodden the winepress? I have trodden the wine-press alone. When we add too, that in the Revelation, the same word is used by St. John, to describe the utmost energy of the wrath of GOD, I cannot but conclude, that the opinion of those interpreters of Scripture is correct, who explain the suffering of CHRIST in His Agony in the garden of Gethsemane to have consisted in these two things: His last fearful contest with the invisible powers who introduced evil, and continued it in the world, and also, in His bearing that nameless and horrible punishment which the GOD of Justice will inflict upon that immortal soul which departs from the body clogged and enchained with the defilements of unrepented sin. Oh, how may we imagine the devil aggravating the SON of GOD in this awful hour, and in picturing all the horrors of sin, luring him to abandon contact with it, and leave men to die in their iniquity! However, praised be GOD! The LORD proved HIMSELF the stronger than the strong, and has triumphed. But how fearful should we be of sin, seeing how great a price our sins have cost for their redemption.

And let us in conclusion learn from this awful Agony, in the language of this week's Collect, to follow the Example of our LORD's great humility, and also of His patience, that so we may be Partakers of His Resurrection. By this Agony, our LORD has provided that our imperfect sorrow and contrition might be heightened

SERIES II.

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VOL. II.

by His Example, and accepted in its union with His! And by this too, He has sanctified the Passion of Fear, and hallowed natural sadness. There is, we are sure, no sin in grief for the loss of relatives and friends, provided only the love of GoD is dearer to us than the possession of all that remains. And he that fears death, and trembles at its approach, and yet had rather die twice than sin once, incurs no guilt by His fear, for CHRIST has hallowed the fact of our imperfections, by HIMSELF suffering grief. But warned by all this intense Agony, let us shrink from all contact with sin or sinful frivolity, for by such contact we renew the Agony which purpled the moon-lit glades of Gethsemane with a SAVIOUR's blood.

And above all, let us take example from our Saviour, in the steps He takes during this His fiery trial. As His trials increase, so do His prayers. He is drawing near to His last trial, and though He needs rest, HE goes apart to pray. Oh! what a satire is there here upon the oft iterated excuse, that the trials of the world, and the reverses of fortune, prevent us from attention to our religious duties. In proportion as we are heavily afflicted, in that proportion should we the more earnestly pray. In the agonized JESUS, we have a Pattern of Prayer and self-abasement, such as if followed by faith, shall never be followed in vain. Here are we taught to cast all our cares, and empty them into the bosom of our all merciful FATHER, CONtent to receive back from HIM any such portion of our trouble as He may assign for our spiritual emolument. Prayer, Brethren, is a mighty engine, and a child may wield it. It is a battery before which the stronghold of superstition, of vice, and of sin, fall down at a blow, and yet we can hurl it. Prayer summons unseen mes

HE

sengers to our rescue with the reality, fabled by the magician, and it is permitted to guilty man to hold the wand of faith, and cry ABBA, FATHER. Where then, Brethren, where shall we be in the last great day of assize, if we are vanquished by the arch foe of GoD and man, and our supplications have been unheard in GoD's Presence chamber? Let me invite you this week' at least, to postpone all worldly engagements to the daily sanctuary service: this week at least, and then mayhap, you shall learn so to love the courts of Zion, as to tread them through the year, from day to day. No parish can be otherwise than responsible for INCREASED PRIVILEGES, if the Daily Service be solemnized within it. And, Brethren, remember that the Prayer which is effectual, must be fervent, and must be that of the righteous man. Think not to approach GoD in Prayer and continue in sin. GOD heareth not sinners, but His ear is ever open to the poor destitute, and none ever yet knocked in true penitence and faith at heaven's portal, and was refused admission, unless in His case, the Master had entered in and shut to the door. As long as being in health and strength, and ease, conscience strives, it is God for whom conscience speaks. GOD is still striving, put HIм not away then---but humbled in the dust for your past sins, and hearty in your resolves of future amendment, pray yet more earnestly. Your prayers may not have an immediate answer. It may not be possible for the cup to pass from you without you drink it, and to a FATHER's Will you will be resigned-for a FATHER's hand will regulate the draught, and a SAVIOUR's example animate your courage. Let then this contemplation of CHRIST'S Agony, teach you the love of your SAVIOUR-inspire

This Sermon was first preached on Palm Sunday, 1841.

you with horror of sin, and incite you to pray yet more earnestly. To prayer, add that diligent self-examination, and self-renunciation in which, through and for the sake of CHRIST Our LORD, consists its true efficacy. Let your desires go up, that the film of sin and selfindulgence may be removed from your spiritual vision. Be fruitful in alms deeds, bold in self-denials, and then, having spent a week of more than ordinary watchfulness, and more than common earnestness of prayer, you shall be in a condition to make the Easter Salutation of the early Church with joy-and not only to respond to "CHRIST is risen" with the rejoinder, "and hath appeared unto Simon," but be also imbued with the humble trust that you too have so watched and waited, that He will manifest HIMSELF unto you as He does not unto the world.

A. W.