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THE AGONY IN THE GARDEN.

BY REV. D. STARKS.

Matthew xxvi, 36-46; Mark xiv, 23-42; Luke xxii, 39-46. The cup from which our Lord prayed to be delivered, if consistent with the will of his Fatherwhat was it? On this point conflicting opinions are entertained. Some have supposed that it was the death he was about to undergo, as the world's Redeemer; the bruising of the Father. There is no view taken on the subject, which, to us, is more inconsistent than this. The atonement was perfectly voluntary on the part of Christ. Hear his language, "I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father; and I lay down my life for the sheep." "Greater love hath no man than this, that a man lay down his life for his friends." "Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." Here is clear evidence that our Lord's death was entirely voluntary on his part. The idea that as he neared the fearful hour, there were any misgivings, is preposterous; it savors of blasphemy. A failure here would have been attended with the most serious consequences. Mercy had marked all the divine dispensations to our world, from the time our first parents were driven from Eden's garden, till Christ stood in the garden of Gethsemane; and every mercy received had been communicated through the merits of him who was yet to suffer. A failure, therefore, would

have involved the divine government in inextricable difficulty. Again, Enoch, Abraham, Isaac, and Jacob, with thousands of others, were saved in Heaven, through the blood of atonement, then yet to be shed. Some of them, for centuries, had ranged the plains of undying delight and bliss; and now if the atonement failed, what was to become of this company? Yea more; how was the government of God to be indemnified for what they had already enjoyed? A failure! There could be none. A thought of misgiving, could

never have entered the mind of the incarnate Christ, in this lonely spot, at the foot of Olive's mount. All was firm and decided there, on this point.

Others have imagined this cup to be what they have denominated, "The attendant circumstances of his death, the cross of wood, the purple robe, the crown of thorns; the soldier's spear, etc." These exhibit the malice and wickedness of the Jews and Romans, who clamored for his blood, but they were all nothing in comparison to the deep anguish he realized, and endured as the world's Redeemer. "Surely, he hath borne our griefs and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted." To suppose that these outward circumstances had so much influence on his mind, when they were nothing compared with what he suffered from the world's guilt, is irrational. Again, the fact that the cup did pass from him, clearly refutes this idea. This was actually the case, whatever that cup was. This is evident from the apostle's language: "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared." Hence it could neither have been what he suffered, as

our great High Priest, or the attendant circumstances of his sufferings.

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In my opinion, this cup was an onset of the prince of darkness, in some form of temptation. When the devil had terminated his temptations of our Savior in the wilderness, he departed from him for a time. And when the devil had ended all the temptation, he departed from him for a season." The next information we have of his approaching him, was near the time at which the events narrated in the garden transpired. Near the conclusion of our Lord's last discourse to his disciples, he said, Hereafter I will not talk much with you, for the prince of this world cometh, and hath nothing in me." This must have been the devil, for he alone has no part in Christ. In the garden, near the time when our Lord was to be, betrayed into the hands of wicked men and sinners, Satan came; he understood the whole matter; it was under his influence that Judas was about to betray him; and it was at his instigation that the malice and hatred of the Jews were excited against him. He had moved them to crucify him. Still the devil knew that, by death, our Lord would achieve a victory over him, and his dark dominions. The only way to avoid this, was, to move him from virtue. Seizing this occasion, he makes his attack; the contest was fearful. Our Lord was in an agony, and exceeding sorrowful; "his sweat was, as it were, great drops of blood falling down to the ground," and in his agony, he prayed, saying, "Oh, my Father, if it be possible, let this cup pass from me, nevertheless, not as I will, but as thou wilt." As much as to say, "If this cup is necessary to prepare me to succor tempted, let me drink it; but if possible, and all neces sary for me to do, as mediator, be done, let it pass."

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was heard in that he feared."

He " Whether the angel who strengthened him, put the prince of darkness to flight, or Almighty power directed him to retire, we can not say, but he was vanquished. What the temptation was we know not; it is not revealed, hence not necessary for us to know.

Another reason for supposing this cup to be temptation, is the reference made by the apostle to it, to encourage his Hebrew brethren in the hour of tempta tion, "For, consider him that endured such contradiction of sinners, against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin." As much as to say, Christ resisted unto blood, striving against sin. Where did he do it, unless in the garden? It was in Gethsemane. Consider him, lest ye be weary and faint in your minds, in the midst of the temptations by which you are assailed.

We have been accustomed to read the tragical events narrated in the history of our Lord's visit to the garden, on the night of his betrayal and arrest, with feelings of a peculiar character. Our hearts have swelled with emotion, as we have contemplated the sufferings and agony of the benevolent Jesus. But we have viewed it only as a single item in the account, and as calculated merely to move our sympathies. But, in the light contemplated, it affords us instruction and comfort. Well might the apostle exclaim, "For we have not a high priest which can not be touched with the feelings of our infirmities, but was in all points tempted like as we are, and yet without sin." Infinite compassion viewed our exposed situation, and provided a Savior, just such as we need in every particular. One who can pardon the guilty; liberate the captive; cleanse the impure; succor the tempted, and strengthen the feeble.

The humble, faithful Christian, has his temptations, and will, while he remains a probationer; and it is very possible he may have the most powerful ones near the termination of his pilgrimage. Our great adversary may see, when we stand out on the verge of time, that soon we shall be beyond the reach of his fiery darts, and make fearful onsets upon us. We may be in agony, and very sorrowful, but remember, our blessed Lord knows how to feel for us, and he will not suffer us to be tempted above that which we are able to bear. If we attack hell, we must expect hell's rage. Our enemies are numerous and formidable; they never slumber, nor sleep.

"They fill the air, and darken heaven,

And rule this lower world."

Oh, what encouragement the inspired direction affords us! "CONSIDER him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds."

WAS THE RESURRECTION BODY OF CHRIST A SPIRITUAL AND GLORIFIED BODY!

BY REV. A. C. ROSE.

I understand this question, as relating to the time that elapsed between the resurrection and the ascension of Christ. That is, was the body of Christ, after the resurrection, and before the ascension, changed from its previous to a spiritual and glorified state, such as shall take place on the bodies of the living and the resurrected saints, at the time of the general resurrection?

To answer this question correctly, it is necessary to

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