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pray for this with sure confidence, and it were a sin to doubt it.

This is the third lesson, about prayer in temptation. But we are very slow at learning it, as the example before us of the disciples plainly shows. Temptation was in store for them too, and, therefore, the Lord admonishes them to pray, so that they might not enter into temptation. For in such å case prayer is the only and the best preventive and remedy. But the flesh is so weak and sluggish, that when the danger is greatest and prayers are most needed we slumber and sleep; that is, anguish overtakes us and molests us so severely, that we think all opposition is vain and useless. Temptation or the fall is the result of this, as it was in the case of the disciples. But our gracious and compassionate God, who has promised us assistance and mercy through His Son Jesus Christ, pardons this weakness and rescues us from temptation, if we heed His admonition, again to seek consolation and help with Him.

This, then, is the history of the agony at the mount of Olives, which should be diligently consi lered and properly applied. This is done when we, in the first place, learn from it how very heavy a burden sin must be, since it so oppressed and tortured the Son of God that He trembled, and that great drops of blood fell from Him to the ground, and when we, therefore, look well to ourselves and flce from sin.

This is done when we, secondly, draw consolation from this history in those times of distress and

temptation which cannot fail to come upon us too; we see how the Son of God bore our sins.

We make the right use of this history when we, in the third place, continue instant in prayer, in every temptation, according to Christ's command : “Watch and pray, that ye enter not into temptation.”

He who thus employs the occurrences at the mount of Olives, shall remain in the fear of God and in true faith, and shall find comfort and deliverance in all manner of dangers and temptations. May our blessed Lord Jesus grant this to us all through His Holy Spirit. Amen.

SECOND PASSION-SERMON.

THE SEIZURE OF CHRIST IN THE GARDEN. MATT. 26, 47-50. And while He yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed Him gave them a sign, saying, Whomsoever I shall kiss, that same is He; hold Him fast. And forthwith he came to Jesus, and said, Hail, Master; and kissed Him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid bands on Jesus, and took Him.

This is the second part of the history of the Som events which took place in the garden. Here we are told, in the first place, how Judas, one of the twelve, after he had conferred with the Jews on the subject, and sold the Lord Jesus for thirty pieces of silver, (each of which, according to our coin, is worth about half of a florin), finally also betrayed Him in the garden.

This was a very wicked and scandalous deed, and it is, even at this day, so offensive to many wise and sensible people that, on account of it, they speak evil of the Gospel, and consider its doctrine injurious. For, since Satan keeps no holiday, but chiefly sows his tares among the wheat where he sees the good seed coming forth hopefully, it is no wonder that among those who possess God's pure Word there are found so many disciples of Judas, that is, knaves and infidels.

When the world sees such deeds it quickly passes judgment upon them. Thus we are often compelled to hear how our adversaries of the present day lay all the blame for such offences upon the

doctrine, and say: If the doctrine were correct it would also produce good fruit, but since there are so many more offences in the world now than there were formerly, it must follow that the doctrine is false.

True, the Insurrection of the Peasants, in the year 1525, occurred after the Gospel had been brought to light. Then followed the Sacramentarians, Anabaptists, and other sects, the like of which no one heard nor saw before the Gospel came to us. But does it, therefore, follow that the doctrine is bad, and that such offences were produced by the doctrine? We shall find the answer to this if we examine that villain, Judas, who was neither Gentile nor Turk; neither was he a Jew of that kind which offered resistance to Christ and paid no attention to the Word of God. Matthew says that he was "one of the twelve," whom Christ had called to preach, to baptize in His name, to cast out devils, and to perform all manner of glorious miracles. And since the Lord knew his knavery from the beginning, there is no doubt that He instructed Judas more than the rest, always admonishing him not to give place to sin and temptation. In connection with the Holy Supper the Evangelists specially mention that the Lord would every now and then let fly a word or two at him, if, peradventure, he might be turned from his sin. And, finally, He gave him a sop, no doubt casting upon him a longing look, as though He would say: 0, thou poor fellow, how canst thou be my enemy? What cause do I give thee for intending such things against me?

But since nothing could prevail with him, and since he gave place to temptation and even yielded to it, the Lord said unto him: “That thou doest, do quickly;" as if He wanted to say: I see well enough that all warnings and admonitions are in vain; go, then; there is no help for thee.

Now what shall we say to this, that the desperate villain commits such a hideous sin, and harbors such malice and bitterness against his Lord and Master, in whose name he also had performed miracles, that, for the sake of a trifling sum of money, he betrays and sells the innocent, pious, gracious and gentle Lord and Saviour, well knowing that it would cost His life? Whom shall we blame for this? Here we read that he was one of the twelve. Shall we, therefore, say that the Lord Jesus and the doctrine which Judas heard of Christ are to blame? If Christ had taught him better things, would he have done them? But supposing that this thought did occur to you, would you not shudder at it, and fear so to accuse the Lord Jesus? For you know that He is holy and righteous, and the enemy of every vice; yea, that the object of all His teaching and preaching was to check and ward off sin and save from death. Why, then, would you impute such crime to our dear Lord? You should rather say: If Judas had not been such a scandalous, wicked villain that every friendly warning was thrown away upon him, and could not free him from his malice, he would have behaved himself differently; for, although the other Apostles were so very weak that they were offended because of the Lord Jesus, they still do not fall into sin so

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