The other term (nelpia) is no where used in the scripture but in this place. In other authors it originally signifies a bough, or olive branch, wrapped about with wool or baize, or something of the like nature, which they carried in their hands, and lifted up, who were supplicants to others for obtaining peace, or averting their displeasure. Hence is the phrase (velamenta pretendere) to hold forth such covered branches. HERODIAN calls them (nelupias Oaλλ8) "branches of supplication." Hence the word came to denote a supplicatory prayer. And this sense singularly suits the scope of the place; as having respect to the sufferings of Christ, and the fear which befell him in the apprehension of them, as they were penal.

But it must also be here farther observed, that whenever this last mentioned term is used in heathen authors, with respect to their gods, it was always accompanied with an expiatory sacrifice; or was the peculiar name of those prayers and supplications which they made with those sacrifices. And the Jewish high priest was appointed in the great sacrifice of expiation, to confess, over the head of the scape-goat, "all the iniquities of the children of Israel, and all their transgressions," Levit. xvi, 21; which he did not without prayers for the expiation of them, and deliverance from the curse of the law due to them. And they are not the mere supplications of our blessed Savior that are here intended, but as they accompanied and were a necessary adjunct of the offering up of himself, his soul and body, a real and propitiatory sacrifice to God. And therefore wherever our apostle elsewhere speaks of the offering of Christ, he calls it the offering of himself, or of his body, Ephes. x, 2; Heb. ix, 14, 25, 28; chap. x, 10. Here therefore he expresseth the whole sacrifice of Christ by the "prayers and supplications”

wherewith it was accompanied. And he describes the sacrifice or offering of Christ by this adjunct, for the following reasons:

1. To evince what he before declared, that in the days of his flesh, when he offered up himself to God, he was encompassed with the weakness of our nature, which made "prayers and supplications" necessary for him; when he cried "from the lion's mouth," and "the horns of unicorns," Psalm xxii, 21. He was in earnest, and pressed to the utmost, in the work that lay before him.

2. That we might seriously consider how great a work it was to expiate sin. As it was not to be done without suffering, so a bare suffering would not effect it. Not only death, and a bloody death, was required, but such as was to be accompanied with "prayers and supplications." The redemption of souls was precious, and must have ceased for ever, had not every thing been set on work which is acceptable and prevalent with God. And,

3. To shew that the Lord Christ had now made this business his own; he had taken the whole work, and the whole debt of sin upon himself. He was now therefore to manage it, as if he alone was the person concerned. And this rendered his "prayers and supplications" necessary to his sacrifice. And,

4. That we might be instructed how to plead, and make use of his sacrifice in our stead. If it was not, if it could not, be offered by him but with prayers and supplications, and those for the averting divine wrath, and making peace with God, we may not think to be interested therein whilst under the power of lazy and slothful unbelief. Let him that would go to Christ, consider well how Christ went to God for him; which is yet farther declared,

$5. Thirdly, In the manner of his offering these prayers and supplications, whereby he offered up himself also unto God. He did it (mela upavyns oxupas) with strong crying, or a strong cry, and tears. To acquaint ourselves fully with what is here intended, we may consider-both how it was expressed in prophecy;—and how it is related in his history, as explanatory of what is reported here by our apostle.

In prophecy, the supplications here intended are called his "roaring," Psalm xxii, 1, "My God, my God, why hast thou forsaken me?" Why art thou so far from helping me, and from (8") "the words of my roaring?" Rugitus, the proper cry of a lion is (xpavyn σxupa, clamor validus) "a strong and vehement outcry." And it is used to express such a vehemency in supplications, as cannot be compressed, but will ordinarily break out into fervent outcries, Psalm xxx, 8, "When I kept silence," that is, whilst he was under his perplexities from the guilt of sin, before he came to a full and clear acknowledgment of it, as verse 5, "my bones waxed old through my roaring all the day long." The vehemency of his complainings consumed his natural strength. It is not merely the outward noise, but the inward earnest intenseness and engagedness of heart and soul, with the greatness and depth of the occasion, that is principally intended.

$6. We may consider the same matter as related by the evangelists. The "prayers" intended are those which he offered to God during his passion, both in the garden, and on the cross. The first are declared, Luke xxii, 44, "And being in an agony he prayed more earnestly, and his sweat was as drops of blood falling on the earth." The inward frame is here declared, which our apostle shadows out by the external expressions and signs of it, "in strong cries and tears."

He prayed (ExlEvεolepov) "with more vehement intention" of mind and body. For the word denotes not a degree of the actings of grace in Christ, as some have imagined, but the highest degree of earnestness in the acting of his mind and body, another token of that wonderful conflict wherein he was engaged, which no heart can conceive. This produced that preternatural sweat, wherein (Opoμßoi apalos) thick drops of blood ran from him to the ground. See Psa. xxii, 4. Some would place the cause of this agony, in those previous apprehensions he had of the corporal sufferings which were to come upon him. Where then is the glory of his spiritual strength and fortitude? Where the beauty of the example he set before us? His outward sufferings were indeed grievous; but yet considered merely as such, they were beneath what sundry of his martyrs have been called to undergo for his name's sake. And yet we know that many, yea, through the power of his grace, most of them in all ages, have cheerfully, joyfully, and without the least consternation of spirit, undergone the most exquisite tortures. And shall we imagine that the Son of God, who had advantages for his support and consolation infinitely above what they had, should be given up to this tremendous conflict, wherein his whole nature was almost dissolved, out of a mere apprehension of those corporal sufferings which were coming on him? Were these what deprived his mind of refreshments and consolations? God forbid, that we should have such mean thoughts of what he was, of what he did, of what he suffered. There were other causes of these things, as we shall see immediately. Again; on the cross itself it is said, (evɛBonte Owun meyan, Matt. xxvii, 46,) "he cried with a loud voice;" that is, plainly, "he prayed (μɛta upavyns 10xUpes) with a great outcry," or loud voice with a strong

cry. This was the manner of the sacerdotal prayers of Christ, with respect to his oblation; but the other part which expressed his intercession, as founded on his offering, he performed with all calmness and sedateness of mind, with all assurance and joyful glory, as if he were actually already in heaven, John xvii. If therefore we compare the 22d Psalm, as explained by the evangelist and our apostle, with the 17th of John, we shall find the abovementioned double sacerdotal prayer of our Savior in behalf of the whole church, pointed out in the clearest manner. He offered up prayers and supplications with strong cries and "tears." His "tears," indeed, are not expressly mentioned in the sacred story; but weeping was one of those infirmities of our nature which he was subject to, John xi, 35, "Jesus wept." He expressed his sorrow thereby: and now being in the greatest distress and sorrow that reached to the soul, we may well judge that he poured out tears with his prayers, as here directly mentioned. So did he here offer up himself through the eternal Spirit.

$7. Fourthly. The object of this offering of Christ: he to whom he offered up prayers and supplications, was, "He that was able to save him from death;" that is, God. "To him who was able." Ability or power is either natural or moral: natural power is strength and active efficiency; in God, omnipotency. Moral power is right and authority; in God, absolute sovereignty. And the Lord Christ hath respect to the ability or power of God in both these senses; in the former, as that which he relied upon for deliverance; in the latter, as that to which he submitted himself. The former was the object of his faith, that God by the greatness of his power could support and deliver him. The latter was the object of his fear, as to the