3. In what capacity Christ offered up this prayer to God; 4. Why he was so earnest in his prayer;

5. What was the success of this his earnest wrestling with God in prayer; and then make some improvement.

I. Of what nature this prayer of Christ was.

Addresses that are made to God may be of various kinds. Some are confessions on the part of the individual, or expressions of his sense of his own unworthiness before God, and are thus penitential addresses to God. Others are doxologies or prayers intended to express the sense which the person has of God's greatness and glory. Such are many of the psalms of David. Others are gratulatory addresses, or expressions of thanksgiving and praise for mercies received. Others are submissive addresses, or expressions of submission and resignation to the will of God, whereby he that addresses the Majesty of heaven, expresses the compliance of his will with the sovereign will of God; saying, "Thy will, O Lord, be done!" as David, 2 Sam. xv. 26. "But if he thus say, 'I have no delight in thee;' behold, here am I; let him do to me as seemeth good unto him." Others are petitory or supplicatory; whereby the person that prays, begs of God and cries to him for some favour desired of him.

Hence the inquiry is, of which of these kinds was the prayer of Christ, that we read of in the text.

Answer. It was chiefly Supplicatory. It was not Penitential, or Confessional; for Christ had no sin or unworthiness to confess. Nor was it a Doxology or a Thanksgiving; or merely an expression of Submission; for none of these agree with what is said of in the text, viz. that he prayed more earnestly. When any one is said to pray earnestly, it implies an earnest request for some benefit, or favour desired; and not merely a confession, or submission, or gratulation. So what the apostle says of this prayer, in Heb. v. 7, "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," shows that it was petitory, or an earnest supplication for some desired benefit. They are not confessions, or doxologies, or thanksgivings, or resignations, that are called "supplications" and "strong cryings," but petitions for some benefit earnestly desired. And having thus resolved the first inquiry, and shown that this earnest prayer of Christ was of the nature of a supplication for some benefit or favour which Christ earnestly desired, I come to inquire,

II. What was the subject matter of this supplication; or what favour and benefit that was for which Christ so earnestly supplicated in this prayer of which we have an account in the text.

Now the words of the text are not express on this matter. It is said that Christ, "being in an agony, prayed more carnestly;" but yet it is not said, what he prayed so earnestly for. And here is the greatest difficulty attending this account: even what that was which Christ so earnestly desired, for which he so wrestled with God at that time. And though we are not expressly told in the text, yet the scriptures have not left us without sufficient light in this matter. And the more effectually to avoid mistakes, I would answer,

1. Negatively, the thing that Christ so earnestly prayed for at this time, was not that the bitter cup which he had to drink might pass from him. Christ had before prayed for this, as in the next verse but one before the text, saying, "Father, if thou be willing, remove this cup from me! nevertheless, not my will, but thine be done!" It is after this that we have an account that Christ being in an agony, prayed more earnestly; but we are not to understand that he prayed more earnestly than he had done before, that the cup might pass from him. That this was not the thing that he so earnestly prayed for in this second prayer, the following things seem to prove :

1. This second prayer was after the angel had appeared to him from heaven, strengthening him, the more cheerfully to take the cup and drink it. The evangelists inform us that when Christ came into the garden, he began to be sorrowful, and very heavy, and that he said his soul was exceeding sorrowful, even unto death, and that then he went and prayed to God, that if it were possible the cup might pass from him. Luke says, in the 41st and 42d verses, "that being withdrawn. from his disciples about a stone's cast, he kneeled down and prayed, saying, Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done!" And then, after this, it is said in the next verse, that there appeared an angel from heaven unto him strengthening him. Now this can be understood no otherwise than that the angel appeared to him strengthening and encouraging him to go through his great and difficult work, to take the cup and drink it. Accordingly we must suppose that now Christ was more strengthened and encouraged to go through with his sufferings: and therefore we cannot suppose that after this he would pray more earnestly than before to be delivered from his sufferings; and of course that it was something else that Christ more earnestly prayed for, after that strengthening of the angel, and not that the cup might pass from him. Though Christ seems to have a greater sight of his sufferings given him after this strengthening of the angel than before that caused such an agony, yet he was more strengthened to fit him for a greater sight of them, he had

greater strength and courage to grapple with these awful apprehensions than before. His strength to bear sufferings is increased with the sense of his sufferings.

2. Christ, before his second prayer; had had an intimation from the Father, that it was not his will that the cup should pass from him. The angel's coming from heaven to strengthen him must be so understood. Christ first prays, that if it may be the will of the Father, the cup might pass; but not, if it was not his will; and then God immediately upon this sends an angel to strengthen, and encourage him to take the cup, which was a plain intimation to Christ that it was the Father's will that he should take it, and that it should not pass from him. And so Christ received it; as appears from the account which Matthew gives of this second prayer. Matth. xxvi. 42. "He went away again the second time and prayed, saying, O my Father, if this cup may not pass away from me except I drink it, thy will be done." He speaks as one that now had had an intimation, since he prayed before, that it was not the will of God. And Luke tells us how, viz. by God's sending an angel. Matthew informs us, as Luke does, that in his first prayer, he prayed that if it were possible the cup might pass from him; but then God sends an angel to signify that it was not his will, and to encourage him to take it. And then Christ having received this plain intimation that it was not the will of God that the cup should pass from him, yields to the message he had received, and says, O'my Father, if it be so as thou hast now signified, thy will be done. Therefore we may surely conclude that what Christ prayed more earnestly for after this, was not that the cup might pass from him, but something else; for he would not go to pray more earnestly that the cup might pass from him after God had signified that it was not his will that it should pass from him, than he did before; that would be blasphemous to suppose. And then,

3dly. The language of the second prayer, as recited by Matthew, "O my Father, if this cup may not pass from me except I drink it, thy will be done," shows that Christ did not then pray that the cup might pass from him. This certainly is not praying more earnestly that the cup might pass: it is rather a yielding that point, and ceasing any more to urge it, and submitting to it as a thing now determined by the will of God, made known by the angel. And,

4. From the apostle's account of this prayer in the 5th ch. of Hebrews, the words of the apostle are these, "Who in the days of his flesh, when he had offered up his 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." The strong crying and tears of which the apostle speaks are doubtless the same that Luke

speaks of in the text, when he says, "he being in an agony, prayed more earnestly;" for this was the sharpest and most earnest crying of Christ, of which we have any where any account. But according to the apostle's account, that which Christ feared, and that for which he so strongly cried to God in this prayer, was something that he was heard in, something that God granted him his request in, and therefore it was not that the cup might pass from him. Having thus shown what it was not that Christ prayed for in this earnest prayer, I proceed to show,

2d. What it was that Christ so earnestly sought of God in this prayer.

I answer in one word, it was, That God's will might be done, in what related to his sufferings. Matthew gives this express account of it, in the very language of the prayer which has been recited several times already, "O my Father, if this cup may not pass from me, except I drink it, thy will be done!" This is a yielding, and an expression of submission; but it is not merely that. Such words, "The will of the Lord be done," as they are most commonly used, are not understood as a supplication or request, but only as an expression of submission. But the words are not always to be understood in that sense in scripture, but sometimes are to be understood as a request. So they are to be understood in the third petition of the Lord's prayer, "Thy will be done in earth as in heaven." There the words are to be understood both as an expression of submission, and also a request, as they are explained in the Assembly's Catechism, and so the words are to be understood here. The evangelist Mark says that Christ went away again and spake the same words that he had done in his first prayer. Mark xiv. 39. But then we must understand it as of the same words with the latter part of his first prayer, "nevertheless not my will but thine be done," as Matthew's more full and particular account shows. So that the thing mentioned in the text, for which Christ was wrestling with God in this prayer, was, that God's will might be done in what related to his sufferings.

But then here another inquiry may arise, viz. What is implied in Christ's praying that God's will might be done in what related to his sufferings? To this I answer,

1. This implies a request that he might be strengthened and supported, and enabled to do God's will, by going through with these sufferings. The same as when he says, "Lo, I come, in the volume of the book it is written of me, to do thy will, O God." It was the preceptive will of God that he should take that cup and drink it it was the Father's command to him. The Father had given him the cup, and as it were set it down before him with the command that he should drink it. This was the greatest act of obedience that Christ was to perform. He prays for strength and

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help, that his poor feeble human nature might be supported, that he might not fail in this great trial, that he might not sink and be swallowed up, and his strength so overcome that he should not hold out, and finish the appointed obedience. This was the thing that he feared, of which the apostle speaks in the 5th of Hebrews, when he says, "he was heard in that he feared." When he had such an extraordinary sense of the dreadfulness of his sufferings impressed on his mind, the fearfulness of it amazed him. He was afraid lest his poor feeble strength should be overcome, and that he should fail in so great a trial, that he should be swallowed up by that death that he was to die, and so should not be saved from death'; and therefore he offered up strong crying and tears unto him that was able to strengthen him, and support, and save him from death, that the death he was to suffer might not overcome his love and obedience, but that he might overcome death, and so be saved from it. If Christ's courage had failed in the trial, and he had not held out under his dying sufferings, he never would have been saved from death, but he would have sunk in the deep mire; he never would have risen from the dead, for his rising from the dead was a reward of his victory. If his courage had failed, and he had given out, he would have ever remained from under the power of death, and so we should all have perished, we should have remained yet in our sins. If he had failed, all would have failed. If he had not overcome in that sore conflict, neither he nor we could have been freed from death, we all must have perished together. Therefore this was the saving from death that the apostle speaks of, that Christ feared and prayed for with strong crying and tears. His being overcome of death was the thing that he feared, and so he was heard in that he feared. This Christ prayed that the will of God might be done in his sufferings, even that he might not fail of obeying God's will in his sufferings; and therefore it follows in the next verse in that passage of Hebrews, "Though he were a Son, yet learned he obedience, by the things which he suffered." That it was in this respect that Christ in his agony so earnestly prayed that the will of God might be done, viz. that he might have strength to do his will, and might not sink and fail in such great sufferings; is confirmed from the scriptures of the old testament, as particularly from the 69th psalm. The Psalmist represents Christ, in that psalm, as is evident from the fact that the words of that psalm are represented as Christ's words in many places of the new testament. That psalm is represented as Christ's prayer to God when his soul was overwhelmed with sorrow and amazement, as it was in his agony; as you may see in the 1st and 2d verses, "Save me, O God, for the waters are come in unto my soul; I sink in deep mire, where there is no standing: I am come into deep waters, where the floods overflow me." But then the thing that is represented as being the thing that he feared