of the two words had been sufficient; but St. Matthew designedly uses this seemingly redundancy of expression, in order to command our attention more carefully to the repetition of the former prayer. As if he had said, "Observe, christian reader, and carefully mind, how often Christ prays. It is now the second time that he supplicates for an alleviation of his agony. Think then how hard his dreadful conflict was!" This description offers to us the following truths:

1. Prayer must be continued without ceasing; and notwithstanding our request be not granted, we are yet to persevere in it. What our blessed Saviour taught, namely, that men should always pray and not faint (Luke xviii. 1.),' he has here himself confirmed by his illustrious example. He had already once prayed, that the duration of his inward sufferings might be shortened; but receiving no answer, as if heaven had been shut against him; that does not discourage him from renewing his address. And when he obtains no answer even the second time, he returns to prayer a third time. By this his frequent repetition, he has acquired for us the privilege of making repeated supplications to God for the same favour; whereas, without this merit of the Mediator, we could not have presumed to open our mouth again, after the Supreme Majesty of Heaven had shewn no inclination to grant us our prayer:With what reverence does Abraham address the Divine Being, 'Oh let not the Lord be angry, and I will speak!' (Gen. xviii. 30, 32.) but now through Christ we may venture on this duty, and boldly approach the throne of Grace. We now have not only obtained through him the privilege of unwearied perseverance in prayer, but it is likewise become our duty; and that not only in prayers which we may offer without reserve, but likewise in such circumstances when we are not absolutely

to desire any particular thing, if we are assured that they are not contrary to the Divine will; for of this kind was our Saviour's prayer. Let us then make use of this glorious privilege; let us by our importunity, as it were, do a holy violence to heaven; and though our prayers are not immediately heard, let us not be weak in faith; but like the woman of Canaan, let us cry after the Lord, until he shews us a token of his mercy.

2. In every act of prayer, the heart must be turned aside from all the creatures, and directed to God alone. This is intimated in the words 'he went away and prayed.' Where the first expression denotes the turning aside from men; and second, drawing near to God. If the confidence of the heart be reposed in the creatures, and comfort and assistance be expected from them only, to call upon God for help is a mere mockery of the Divine Majesty. He will have the honour of being our only God and deliverer, and the only object of our confidence. Thou shalt worship the Lord thy God, and him only shalt thou serve.' In every prayer therefore we must always have in our mind the first commandment, namely, "Thou shalt have no other Gods but me.'

As to the substance of the second prayer, it oc

curs,

First, in general; for St. Mark tells us, 'He spake the same words.' Our biessed Lord does not go about to make any elegant change in the words; but, by constantly retaining the same expressions, he intended to shew his fixed and unchangeable desire. Thus a Christian, when under severe temptations, may be reduced to such a want of words, to express his desires, as to have nothing remaining but the continual repetition of a feeble, but prevailing sigh. For when we pray, we must not think by the dint of eloquence to persuade, or impose on an omniscient God; but humility, and poverty of spirit, are the most

powerful orators for prevailing on God to help us in time of need. What comfort must it be to a Christian under temptation, to reflect that even his inarticulate sighs and inward groanings are accepted by his Heavenly Father, who perfectly knows his wants.

Secondly, St. Matthew relates the very words of this second prayer; whence we see that they are exactly of the same import with the first, though the prayer does not consist of just the same number of words. His words, are, 'Oh, my Father, If this cup may not pass away from me, except I drink it, thy will be done. That Christ by the cup did not mean his whole approaching Passion, but only his present agony and inward sense of the divine displeasure; and by the passing away of the cup, prayed that his internal agony might be shortened and mitigated ; has been shewn at large in the fourth and fifth considerations. From this circumstance we may learn the following truths:

1. Though we receive a denial from God, yet are we not to cease from acknowledging him to be our Father. Christ had already prayed once in vain nevertheless he renews his prayer with the endearing appellation of Abba, Father. We may learn of our blessed Saviour to retain a filial confidence in God, and acknowledge him as our dear Father, though our peevish flesh and blood would persuade us, that he is changed from a tender parent to an incensed judge.

2. In persevering in prayer, we are always to shew an humble resignation to the good pleasure of God. In this second prayer of the Lord Jesus, there appears. still a greater degree of resignation and sacrifice of his own will to his Father's, than in the first. There it is said, 'If it be possible, remove this cup from me;' but here, If this cup may not pass away from me, except I drink it, thy will be done'. Thus in the continuance of his prayer, his resignation in

VOL. I

creased; and thus it must be with us. When we first form a wish for a thing, and would request it of God, the mind generally, in the beginning, obstinately persists in its desires. But God in his faithfulness, and pity to our frailites, does not immediately grant us what we desire. In the mean time, this vehement desire cools a little; our will is brought into a better disposition, and submits itself to the divine will; and when we can say, 'Thy will be done,' then God vouchsafes to hear us.

3. Every new assault of a temptation must be succeeded by a new offering of the will to God; and then victory will crown our endeavours. It was so with our blessed Saviour here. And now, when the furious storm of the dread of God's wrath assaulted him anew, he again resigns himself to the divine will, concluding with thy will be done.' In which words he not only submits to bear what could not be avoided, this being little more than a philosophical resignation, but even acquiesces in it with his whole heart. So must it be with us Christians. Every conflict must be followed with a fresh victory, recov ering ourselves from every combat with greater glory and resignation. But this could never have taken place, had not Christ by his victory obtained strength to enable us to do it.

4. When we resign ourselves to the divine will without any reserve, we are most sure to be delivered from our trouble. Of this we see an instance in our blessed Saviour; he was taken from prison and from judgment. (Isaiah liii. 8.) But how does he behave under those afflictive circumstances? He prays, saying, Thy will be done.' This was, as it were, the bridge on which he passed over the torrent of anguish and sorrow. Thus it fares also with his followers. A passage will certainly open itself, if we from our hearts, in time of distress, say, 'Lord, thy will be done'. For the will of God does not intend our de

struction, but our preservation. God, who permits us to be tempted, will make a way to escape, (1 Cor. x. 13.) and open a pleasing vista of hope through the gloomy vale of sufferings.

II. After this second offering of his will to his Father, follows his second coming to his disciples, in which we are to consider,

First, This coming: He came again." After providing for his own affairs, which, indeed, werę likewise the universal concern of the whole race of mankind, he returns again to his disciples. Christ is here also found in form and fashion as a man. Persons under great troubles and afflictions go to and fro; set about one thing, and then another; and cannot stay long in the same place, as we see in the instance of Jacob when he was afraid of falling into his brother Esau's hands. (Gen. xxxii. 7. 22, 23.) All these actions of feeble humanity Christ took on himself, yet without sin; and sanctified them in his own sacred person. However, it was not only on account of his own trouble and anguish, but likewise from a tender love for his dear disciples, that he went so often to inform himself of their condition.

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Secondly, The condition of those he went to was again very wretched. He found them again sleeping, The Holy Ghost intimates something, as it were, by way of extenuation of their fault, and what may serve for an excuse: For their eyes were heavy,' or weighed down with sleep. Sleep and fatigue had so overpowered them, that when they were roused from their lethargy, they could not rightly recollect themselves. They had no power to exert their faculties. Sorrow had clouded their minds; the load with which they were oppressed so tied up their faculties that they could not obey the will. Therefore, as St. Mark adds, They wist not what to answer him.' Hence it appears, that our blessed Lord this time also spoke to them, and animated them to prayer and