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which was to lay down his life. And therefore this command was the principal trial of his obedience. It was the greatest trial of his obedience, because it was by far the most difficult command: all the rest were easy in comparison of this. And the main trial that Christ bad, whether he would obey this command, was in the time of his agony; for that was within an hour before he was apprehended in order to his sufferings, when he must either yield himself up to them, or fly from them. And then it was the first time that Christ had a full view of the difficulty of this command; which appeared so great as to cause that bloody sweat. Then was the conflict of weak human nature with the difficulty, then was the sore struggles and wrestling with the heavy trial he had, and then Christ got the victory over the temptation, from the dread of his human nature. His obedience held out through the conflict. Then we may suppose that Satan was especially let loose to set in with the natural dread that the human nature had of such torments, and to strive to his utmost to dissuade Christ from going on to drink the bitter cup; for about that time, towards the close of Christ's life, was he especially delivered up into the hands of Satan to be tempted of him, more than he was immediately after his baptism; for Christ says, speaking of that time, Luke xxii. 53, "When I was daily with you in the temple, ye stretched forth no hands against me; but this is your hour, and the power of darkness." So that Christ, in the time of his agony, was wrestling not only with overwhelming views of his last sufferings, but he also wrestled, in that bloody sweat, with principalities and powers-he contended at that time with the great leviathan that laboured to his utmost to tempt him to disobedience. So that then Christ had temptations every way to draw him off from obedience to God. He had temptations from his feeble human nature, that exceedingly dreaded such torments; and he had temptations from men, who were his enemies; and he had temptations from the ungrateful carriage of his own disciples, and he had temptations from the devil. He had also an overwhelming trial from the manifestation of God's own wrath; when in the words of Isaiah, it pleased the Lord to bruise him and put him to grief. But yet he failed not, but got the victory over all, and performed that great act of obedience at that time to that same God that hid himself from him, and was showing his wrath to him for men's sins, which he must presently suffer. Nothing could move him away from his steadfast obedience to God, but he persisted in saying, "Thy will be done:" expressing not only his submission, but his obedience, not only his compliance with the disposing will of God, but also with his preceptive will.
God had given him this cup to drink, and had
commanded him to drink it, and that was reason enough with him to drink it; hence he says, at the conclusion of his agony, when Judas came with his band, "The cup which my Father giveth me to drink, shall I not drink it?" John xviii. 11. Christ, at the time of his agony, had an inconceivably greater trial of obedience than any man or any angel ever had. How much was this trial of the obedience of the second Adam beyond the trial of the obedience of the first Adam! How light was our first father's temptation in comparison of this! And yet our first surety failed, and our second failed not, but obtained a glorious victory, and went and became obedient unto death, even the death of the cross. Thus wonderful and glorious was the obedience of Christ, by which he wrought out righteousness for believers, and which obedience is imputed to them. wonder that it is a sweet penalty sown, and that God stands ready to bestow heaven as its reward on all that believe on him.
5. What has been said shows us the sottishness of secure sinners in being so fearless of the wrath of God. If the wrath of God was so dreadful, that, when Christ only expected it his human nature was nearly overwhelmed with the fear of it, and his soul was amazed, and his body all over in a bloody sweat; then how sottish are sinners, who are under the threatening of the same wrath of God, and are condemned to it, and are every moment exposed to it; and yet, instead of manifesting intense apprehension, are quiet and easy, and unconcerned; instead of being sorrowful and very heavy, go about with a light and careless heart; instead of crying out in bitter agony, are often gay and cheerful, and eat and drink, and sleep quietly, and go on in sin, provoking the wrath of God more and more, without any great matter of concern! How stupid and sottish are such persons! Let such senseless sinners consider, that that misery, of which they are in danger from the wrath of God, is infinitely more terrible than that, the fear of which occasioned in Christ his agony and bloody sweat. It is more terrible, both as it differs both in its nature and degree, and also as it differs in its duration. It is more terrible in its nature and degree. Christ suffered that which, as it upheld the honour of the divine law, was fully equivalent to the misery of the damned; and in some respect it was the same suffering; for it was the wrath of the same God; but yet in other respects it vastly differed. The difference does not arise from the difference in the wrath poured out on one and the other, for it is the same wrath, but from the difference of the subject, which may be best illustrated from Christ's own comparison. Luke xxiii. 31. "For if they do these things in a green tree, what shall be done in the dry?" Here he calls himself the green tree, and wicked men the dry, inti
mating that the misery that will come on wicked men will be far more dreadful than those sufferings which came on him, and the difference arises from the different nature of the subject. The green tree and the dry are both cast into the fire; but the flames seize and kindle on the dry tree much more fiercely than on the green. The sufferings that Christ endured differ from the misery of the wicked in hell in nature and degree in the following respects.
1. Christ felt not the gnawings of a guilty, condemning conscience.
2. He felt no torment from the reigning of inward corruptions and lusts as the damned do. The wicked in hell are their own tormentors, their lusts are their tormentors, and being without restraint, (for there is no restraining grace in hell,) their lusts will rage like raging flames in their hearts. They shall be tormented with the unrestrained violence of a spirit of envy and malice against God, and against the angels and saints in heaven, and against one another. Now Christ suffered nothing of this.
3. Christ had not to consider that God hated him. The wicked in hell have this to make their misery perfect, they know that God perfectly hates them without the least pity or regard to them, which will fill their souls with inexpressible misery. But it was not so with Christ. God withdrew his comfortable presence from Christ, and hid his face from him, and so poured out his wrath upon him, as made him feel its terrible effects in his soul; but yet he knew at the same time that God did not hate him, but infinitely loved him. He cried out of God's forsaking him, but yet at the same time, calls him "My God, my God!" knowing that he was his God still, though he had forsaken him. But the wicked in hell will know that he is not their God, but their judge and irreconcileable enemy.
4. Christ did not suffer despair, as the wicked do in hell. He knew that there would be an end to his sufferings in a few hours; and that after that he should enter into eternal glory. But it will be far otherwise with you that are impenitent; if you die in your present condition, you will be in perfect despair. On these accounts, the misery of the wicked in hell will be immensely more dreadful in nature and degree, than those sufferings with the fears of which Christ's soul was so much overwhelmed.
2. It will infinitely differ in duration. Christ's sufferings lasted but a few hours, and there was an eternal end to them, and eternal glory succeeded. But you that are a secure senseless sinner, are every day exposed to be cast into everlasting misery, a fire that never shall be quenched. If then the Son of God was in such amazement, in the expectation of what he was to suffer for a few hours, how sottish are you who are continu
ally exposed to sufferings, immensely more dreadful in nature and degree, and that are to be without any end, but which must be endured without any rest day or night for ever and ever! If you had a full sense of the greatness of that misery to which you are exposed, and how dreadful your present condition is on that account, it would this moment put you into as dreadful an agony as that which Christ underwent; yea, if your nature could endure it, one much more dreadful. We should now see you fall down in a bloody sweat, wallowing in your gore, and crying out in terrible amazement.
Having thus endeavoured to explain and illustrate the former of the two propositions mentioned in the commencement of this discourse, I shall now proceed to show,
II. That the soul of Christ in his agony in the garden was in a great and earnest strife and conflict in his prayer to God. The labour and striving of Christ's soul in prayer was a part of his agony, and was without doubt a part of what is intended in the text, when it is said that Christ was in an agony; for, as we have shown, the word is especially used in scripture in other places for striving or wrestling with God in prayer. From this fact, and from the evangelist mentioning his being in agony, and his praying earnestly in the same sentence, we may well understand him as mentioning his striving in prayer as part of his agony. The words of the text seem to hold forth as much as that Christ was in an agony in prayer: "Being in an agony, he prayed more earnestly; and his sweat was as it were, great drops of blood falling to the ground." This language seems to imply thus much, that the labour and earnestness of Christ's soul was so great in his wrestling with God in prayer that he was in a mere agony, and all over in a sweat of blood.
What I propose now, in this second proposition, is by the help of God to explain this part of Christ's agony which consisted in the agonizing and wrestling of his soul in prayer; which is the more worthy of a particular inquiry, being that which probably is but little understood; though, as may appear in the sequel, the right understanding of it is of great use and consequence in divinity. It is not as I conceive ordinarily well understood what is meant when it is said in the text that Christ prayed more earnestly; or what was the thing that he wrestled with God for, or what was the subject matter of this earnest prayer, or what was the reason of his being so very earnest in prayer at this time. And therefore, to set this whole matter in a clear light, I would particularly inquire,
1. Of what nature this prayer was;
2. What was the subject matter of this earnest prayer of Christ to the Father;
3. In what capacity Christ offered up this prayer to God; 4. Why he was so carnest 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.