His last suffer

foresight of them had upon him in his agony. ings were so dreadful, that the view which Christ had of them before overwhelmed him and amazed him, as it is said he began to be sore amazed. The very sight of these last sufferings was so very dreadful as to sink his soul down into the dark shadow of death; yea, so dreadful was it, that in the sore conflict which his nature had with it, he was all in a sweat of blood, his body all over was covered with clotted blood, and not only his body but the very ground under him with the blood that fell from him, which had been forced through his pores through the violence of his agony. And if only the foresight of the cup was so dreadful, how dreadful was the cup itself, how far beyond all that can be uttered or conceived! Many of the martyrs have endured extreme tortures, but from what has been said, there is all reason to think those all were a mere nothing to the last sufferings of Christ on the cross. And what has been said affords a convincing argument that the sufferings, which Christ endured in his body on the cross, though they were very dreadful, were yet the least part of his last sufferings; and that beside those, he endured sufferings in his soul which were vastly greater. For if it had been only the sufferings which he endured in his body, though they were very dreadful, we cannot conceive that the mere anticipation of them would have such an effect on Christ. Many of the martyrs, for aught we know, have endured as severe tortures in their bodies as Christ did. Many of the martyrs have been crucified, as Christ was; and yet their souls have not been so overwhelmed. There has been no appearance of such amazing sorrow and distress of mind either at the anticipation of their sufferings, or in their actual enduring of them.

2. From what has been said, we may see the wonderful strength of the love of Christ to sinners. What has been said

shows the strength of Christ's love two ways.

1. That it was so strong as to carry him through that agony that he was then in. The suffering that he then was actually subject to, was dreadful and amazing, as has been shown, and how wonderful was his love that lasted and was upheld still! The love of any mere man or angel would doubtless have sunk under such a weight, and never would have endured such a conflict in such a bloody sweat as that of Jesus Christ. The anguish of Christ's soul at that time was so strong as to cause that wonderful effect on his body. But his love to his enemies, poor and unworthy as they were, was stronger still. The heart of Christ at that time was full of distress, but it was fuller of love to vile worms: his sorrows abounded, but his love did much more abound. Christ's soul was overwhelmed with a deluge of grief, but this was from a deluge of love to sinners

in his heart sufficient to overflow the world, and overwhelm the highest mountains of its sins. Those great drops of blood that fell down to the ground were a manifestation of an ocean of love in Christ's heart.

II. The strength of Christ's love more especially appears in this, that when he had such a full view of the dreadfulness of the cup that he was to drink that so amazed him, he would notwithstanding even then take it up, and drink it. Then seems to have been the greatest and most peculiar trial of the strength of the love of Christ, when God set down the bitter portion before him, and let him see what he had to drink, if he persisted in his love to sinners, and brought him to the mouth of the furnace that he might see its fierceness, and have a full view of it, and have time then to consider whether he would go in and suffer the flames of this furnace for such unworthy creatures, or not. This was as it were proposing it to Christ's last consideration what he would do; as much as if it had then been said to him. Here is the cup that you are to drink, unless you will give up your undertaking for sinners, and even leave them to perish as they deserve. Will you take this cup, and drink it for them, or not? There is the furnace into which you are to be cast, if they are to be saved; either they must perish, or you must endure this for them. There you see how terrible the heat of the furnace is; you see what pain and anguish you must endure on the morrow, unless you give up the cause of sinners. What will you do? is your love such that you will go on? Will you cast yourself into this dreadful furnace of wrath?' Christ's soul was overwhelmed with the thought; his feeble human nature shrunk at the dismal sight. It put him into this dreadful agony which you have heard described; but his love to sinners held out. Christ would not undergo these sufferings needlessly, if sinners could be saved without. If there was not an absolnte necessity of his suffering them in order to their salvation, he desired that the cup might pass from him. But if sinners, on whom he had set his love, could not, agreeably to the will of God, be saved, without his drinking it, he chose that the will of God should be done. He chose to go on and endure the suffering, awful as it appeared to him. And this was his final conclusion, after the dismal conflict of his poor feeble human nature, after he had had the cup in view, and for at least the space of one hour, had seen how amazing it was. Still he finally resolved that he would bear it, rather than those poor sinners whom he had loved from all eternity should perish. When the dreadful cup was before him, he did not say within himself, why should I, who am so great and glorious a person, infinitely more honourable than all the angels of heaven, why should I go to plunge myself into such

dreadful, amazing torments for worthless wretched worms that cannot be profitable to God, or me, and that deserve to be hated by me and not to be loved? Why should I, who have been living from all eternity in the enjoyment of the Father's love, go to cast myself into such a furnace for them that never can requite me for it? Why should I yield myself to be thus crushed by the weight of divine wrath, for them who have no love to me, and are my enemies? they do not deserve any union with me, and never did, and never will do any thing to recommend themselves to me. What shall I be the richer for having saved a number of miserable haters of God and me, who deserve to have divine justice glorified in their destruction? Such, however, was not the language of Christ's heart in these circumstances; but on the contrary, his love held out, and he resolved even then, in the midst of his agony, to yield himself up to the will of God, and to take the cup and drink it. He would not flee to get out of the way of Judas and those that were with him, though he knew they were coming, but that same hour delivered himself voluntarily into their hands. When they came with swords and staves to apprehend him, and he could have called upon his Father, who would immediately have sent many legions of angels to repel his enemies, and have delivered him, he would not do it; and when his disciples would have made resistance, he would not suffer them, as you may see in Matth. xxvi. 51, and onward: "And, behold, one of them, which were with Jesus, stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. Then said Jesus unto him, Put up again thy sword into its place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he will presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be? In that same hour said Jesus to the multitudes, Are ye came out as against a thief, with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done that the scriptures of the prophets might be fulfilled." And Christ, instead of hiding himself from Judas and the soldiers, told them, when they seemed to be at a loss whether he was the person whom they sought, and when they seemed still somewhat to hesitate, being seized with some terror in their minds, he told them so again, and so yielded himself up into their hands, to be bound by them, after he had shown them that he could easily resist them if he pleased, when a single word spoken by him, threw them backwards to the ground, as you may see in John xviii. 3, &c. "Judas then, having received a band of men and officers

from the chief priests and Pharisees, cometh thither with lanterns, and torches, and weapons. Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus said unto them, I am he. As soon then, as he had said unto them, I am he, they went backward and fell to the ground." Thus powerful, constant, and violent was the love of Christ; and the special trial of his love above all others in his whole life seems to have been in the time of his agony. For though his sufferings were greater afterwards, when he was on the cross, yet he saw clearly what those sufferings were to be, in the time of his agony; and that seems to have been the first time that ever Christ Jesus had a clear view what these sufferings were; and after this the trial was not so great, because the conflict was over. His human nature had been in a struggle with his love to sinners, but his love had got the victory. The thing, upon a full view of his sufferings, had been resolved on and concluded; and accordingly, when the moment arrived, he actually went through with those sufferings.

But there are two circumstances of Christ's agony that do still make the strength and constancy of his love to sinners the more conspicuous.

1. That at the same time that he had such a view of the dreadfulness of his sufferings, he had also an extraordinary view of the hatefulness of the wickedness of those for whom those sufferings were to make atonement. There are two things that render Christ's love wonderful: 1. That he should be willing to endure sufferings that were so great; and 2. That he should be willing to endure them to make atonement for wickedness that was so great. But in order to its being properly said, Christ of his own act and choice endured sufferings that were so great, to make atonement for wickedness that was so great; two things were necessary. 1. That he should have an extraordinary sense how great these sufferings were to be, before he endured them. This was given in his agony: and 2. That he should also at the same time have an extraordinary sense how great and hateful was the wickedness of men for which he suffered to make atonement; or how unworthy those were for whom he died. And both these were given at the same time. When Christ had such an extraordinary sense how bitter his cup was to be, he had much to make him sensible how unworthy and hateful that wickedness of mankind was for which he suffered; because the hateful and malignant nature of that corruption never appeared more fully than in the spite and cruelty of men in these sufferings; and yet his love was such that he went on notwithstanding to suffer for them who were full of such hateful corruption.

It was the corruption and wickedness of men that contrived and effected his death; it was the wickedness of men that agreed with Judas, it was the wickedness of men that betrayed him, and that apprehended him, and bound him, and led him away like a malefactor; it was by men's corruption and wickedness that he was arraigned, and falsely accused, and unjustly judged. It was by men's wickedness that he was reproached, mocked, buffeted, and spit upon. It was by men's wickedness that Barabbas was preferred before him. It was men's wickedness that laid the cross upon him to bear, and that nailed him to it, and put him to so cruel and ignominious a death. This tended to give Christ an extraordinary sense of the greatness and hatefulness of the depravity of mankind.

1. Because hereby in the time of his sufferings he had that depravity set before him as it is, without disguise. When it killed Christ, it appeared in its proper colours. Here Christ saw it in its true nature, which is the utmost hatred and contempt of God; in its ultimate tendency and desire which is to kill God; and in its greatest aggravation and highest act, which is killing a person that was God.

2. Because in these sufferings he felt the fruits of that wickedness. It was then directly levelled against himself, and exerted itself against him to work his reproach and torment, which tended to impress a stronger sense of its hatefulness on the human nature of Christ. But yet at the same time, so wonderful was the love of Christ to those who exhibited this hateful corruption, that he endured those very sufferings to deliver them from the punishment of that very corruption. The wonderfulness of Christ's dying love appears partly in that he died for those that were so unworthy in themselves, as all mankind have the same kind of corruptions in their hearts, and partly in that he died for those who were not only so wicked, but whose wickedness consists in being enemies to him; so that he did not only die for the wicked, but for his own enemies; and partly in that he was willing to die for his enemies at the same time that he was feeling the fruits of their enmity, while he felt the utmost effects and exertions of their spite against him in the greatest possible contempt and cruelty towards him in his own greatest ignominy, torments, and death; and partly in that he was willing to atone for their being his enemies in these very sufferings, and by that very ignominy, torment, and death that was the fruit of it. The sin and wickedness of men, for which Christ suffered to make atonement, was, as it were, set before Christ in his view.

1. In that this wickedness was but a sample of the wickedness of mankind; for the corruption of all mankind is of the same nature, and the wickedness that is in one man's heart is of the same