in which were poured the dregs of the wrath and curse of God, was so extremely bitter, that his spotless and feeble humanity shuddered at it. Hence he cries out 'Let this cup pass from me," in which words he only prays for the shortening of the duration of his painful inward agony; that it might soon pass over; that the dreadful tempest of the divine wrath which raged on his soul, whilst his Father was hid in a pavilion of dark water and thick clouds, and sent forth his thunder with hail-stones and coals of fire, (Psalm xviii. 12, 13.) might soon blow over and be hushed. The original word implies a speedy passing over. The great concern of a troubled and afflicted mind is how to clear its way; but in what kind or manner, our blessed Lord does not prescribe to his Father. Hence we learn the fol lowing particulars. 1. That Christ in all kinds of conflicts and trials was tempted, though without sin, that he might have compassion on those who are tempted. (Heb. ii. 17, 18.) This affords a sure ground of consolation to a soul under temptation. When the mind is depressed, the eyes must be immovably fixed on the immaculate Lamb of God, who also felt these afflictions; but preserved under them a filial confidence in his heavenly Father. Our blessed Saviour indeed, permitted the strong motions of the human will to assault him; but stood immoveable as a rock against all its efforts. Now he knows how to bear with his poor distressed members, and powerfully to succour them in those temptations, with which he himself was exercised. 2. It is to Christ and his meritorious sufferings that we owe the privilege of being allowed to pray to God for a shortening and abatement of our sufferings. Never can God lay so much on us as we deserve. And as the impatience and disobedient motions of the will intermix with our sufferings, we should have had no right in ourselves to pray to God for in which were poured the dregs of the wrath and curse of God, was so extremely bitter, that his spotless and feeble humanity shuddered at it. Hence he cries out 'Let this cup pass from me,” in which words he only prays for the shortening of the duration of his painful inward agony; that it might soon pass over; that the dreadful tempest of the divine wrath which raged on his soul, whilst his Father was hid in a pavilion of dark water and thick clouds, and sent forth his thunder with hail-stones and coals of fire, (Psalm xviii. 12, 13.) might soon blow over and be hushed. The original word implies a speedy passing over. The great concern of a troubled and afflicted mind is how to clear its way; but in what kind or manner, our blessed Lord does not prescribe to his Father. Hence we learn the following particulars. 1. That Christ in all kinds of conflicts and trials was tempted, though without sin, that he might have compassion on those who are tempted. (Heb. ii. 17, 18.) This affords a sure ground of consolation to a soul under temptation. When the mind is depressed, the eyes must be immovably fixed on the immaculate Lamb of God, who also felt these afflictions; but preserved under them a filial confidence in his heavenly Father. Our blessed Saviour indeed, permitted the strong motions of the human will to assault him; but stood immoveable as a rock against all its efforts. Now he knows how to bear with his poor distressed members, and powerfully to succour them in those temptations, with which he himself was exercised. 2. It is to Christ and his meritorious sufferings that we owe the privilege of being allowed to pray to God for a shortening and abatement of our sufferings. Never can God lay so much on us as we deserve. And as the impatience and disobedient motions of the will intermix with our sufferings, we should have had no right in ourselves to pray to God for shortening the duration, or abating the pressure of them. In order, therefore, to obtain such a privilege for us, an innocent and holy person, who of himself deserved no punishment, was to present himself and feel, without sin, motions inclining to a removal of his sufferings. Secondly, the conclusion of the prayer is, 'Nevertheless not as I will, but as thou wilt.' The Father's will, and the will of Jesus Christ are, indeed, different, but by no means opposite; as in Christ himself, the will of both natures are different, yet so that the human will is in a holy subjection to the divine. This human will felt in reality the anguish, and all the load of the divine displeasure. And therefore our blessed Saviour seems to say, The will of thy human nature has, indeed, some sinless aversion to suffering, (as our first parent before the fall would have had, a state of suffering being an adventitious circumstance for which man was not designed) particularly at present, when the sense of thy wrath presseth me sore; so that, if it be consistent with thy will, I could wish to be soon delivered from this agonizing state. But if it be thy judicial and paternal will, that I must bear this oppressive load of mental sufferings still longer, and drink of this bitter cup to the last drop, I heartily submit my human will to thy sentence, and desire nothing, but that thy will may be done.' This, therefore, determines the issue of the whole matter. Here the third petition of the Lord's prayer is truly performed, and consecrated by the sacred lips of our Mediator and high Priest. It was his desire that his Father would not judge of him from his present state of pain and anguish, but according to the thoughts of his heart, in which the law of his Father was written. (Psalm xl. 8.) Under all these violent motions, the will of Christ continues pure pure and innocent, and at length is seen to rise superior to all fear and reluctancy. It is a filial, not a forced submission, accompanied with a confident reliance and resignation, so that his love to the Father remains undiminished. Hence let us learn, That the submission of the human will in Christ to the divine is an important article, both of his propitiatory sacrifice, and of the great example which he has left for our imitation. Christ, in this sacrifice of his holy will, is chiefly to be considered as a reconciler atoning for our opposition to God and his sacred will, Alas, how frequent is it, on any contrariety betwixt God's will and ours, that the former is set aside, and our own will sinfully preferred to it. Even the children of God, especially when under temptations and trials, still feel in themselves the relics of this deep-rooted evil; so that in their wills they cast about for some secret refuge from the judgment of God. Herein is truly seen the force of original sin, displaying itself in an enmity against God and his ways. But this, at the same time, convinces us of the necessity of a reconciler, that this inward resistance against the judicial will of God, which were alone sufficient to condemn us, might be forgiven ; and this enmity against God is never mortified but by a faithful appropriation of Christ's ransom, When we participate of that blessing, the mind is illumi, nated, and taught to look on God with other eyes; when we learn according to our Saviour's perfect example, to address his Majesty from our hearts, say. ing, Not mine, but thy will be done,' THE PRAYER. To thee dearest Saviour, thou tempted and mer, ciful high Priest, all praise and thanksgiving be ascribed, that thou hast been pleased by the holy sacrifice of thy blessed will, to make satisfaction for, and expiate our enmity against the will of God; be |