form, (evλæßèleis) by moved with fear; that is, a reverence of God mixed with a dreadful apprehension of an approaching judgment. And the use of the preposition (azo) from, added to (ansσbes) heard, is also singular; (auditus ex metu) "heard from his fear." Therefore is this passage so variously interpreted. Some read it, he was heard "because of his reverence, or reverential obedience to God. the reverence intended to relate to

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But

Some would have God; the reverential respect that God had to him; God heard him "from the holy respect" he had for him. these things are fond, and suit not the design of the place. Others render it, (prometu) "out of fear." And because heard "from fear," is an expression somewhat harsh, they explain (auditus) "heard" by (liberatus) "delivered" from fear; and this is not improper: So GROTIUS; Cum mortem vehementer perhorrescere, ic hoc ex auditus fuit ut ab isto metu liberaretur. In this sense fear internal and subjective is intended; God relieved him against his fear, removing it by strengthening and comforting him. Others by fear intend the thing feared, which sense our translators follow. He was "heard," that is, "delivered from the things which he feared as coming upon him." And to deny that the soul of Christ was engaged in an ineffable conflict with the wrath of God, that his faith and trust in God were tried to the utmost by the opposition made to them, by fear, dread, and a terrible apprehension of Divine displeasure due to our sins, is to renounce the benefit of his passion, and to turn the whole of it into an empty show.

$14. (III.) It remains that we consider the observations which these words afford us for instruction, wherein also their sense and import will be farther explained.

Obs. 1. The Lord Jesus Christ himself had a time of infirmity in this world. It is true, his infirmities were all sinless, but all troublesome and grievous. By them he was exposed to all sorts of temptations and sufferings, which are the two springs of all that is evil and dolorous to our nature. And thus it was with

him, not for a few days, or a short season only, but during his whole course in this world. This the story of the gospel gives us an account of, and the instance of "his offering up prayers with strong cries and tears," puts out of all question. These things were real, and not acted to make a mere representation of them. And of this he himself testifies, Psalm xxii, 6, 7, “I am a worm, and no man; a reproach of men, and despised of the people: all that see me laugh me to scorn:" How can the infirmities of our nature, and a sense of them, be more emphatically expressed? So, Psalm Ixix, 20, "Reproach hath broken my heart, and I am full of heaviness; I looked for some to take pity, but there was none; and for comforters, but I found none." Let us not then think it strange, if we have our season of weakness and infirmity in this world; whereby we are exposed to temptation and suffering. Apt we are to complain; the whole nation of professors is full of complaints; one is in want, straits, and poverty; another in pain and a variety of troubles; some are in distress on account of their relations; some are persecuted, some are tempted, some are pressed with private, some with public concerns; some sick, and some weak, and some are fallen asleep. And these things are apt to make us faint, to despond, and be weary. I know not how others bear up their hearts and spirits; for my part, I have much ado to keep from continual longing after the embraces of the dust and shades of the grave, as a curtain drawn between us and everlasting rest

In the mean time, every momentary gourd that interposeth a little between us and the wind and sun, is too much valued by us. But what would we have? Do we consider what and where we are, when we think strange of these things? These are the "days of our flesh," wherein these things are both due to us, and unavoidable; "Man is born to trouble as the sparks fly upward," Job v, 7. Our only relief in this condition, is, a due regard to our great Example; what he did, how he behaved himself in "the days of his flesh," when he had more difficulties and miseries to conflict with than we all. His patience was immoveable in all; "he did not cry (with a murmuring discontent,) nor lift up, nor cause his voice to be heard in the streets," Isa. xlii, 2. Whatever befell him he bore it quietly and patiently. Being buffetted, he threatened not; being reviled, he reviled not again. As a sheep before her shearers is dumb, so he opened not his mouth. The whole life of Christ was a life of submission and trust in God. To this he added earnest fervent prayers and supplications.

$15. Obs. 2. A life of glory may ensue after a life of infirmity. If, saith our apostle, we have hope in this life only, then we are of all men the most miserable. For besides, that we are obnoxious to the same common infirmities within, and calamities without with all other men, there is always a peculiar sort of distress that they are exposed to who live godly in Christ Jesus. But there is nothing can befall us, (unbelief excepted) but what may issue in eternal glory.

16. Obs. 3. The Lord Christ is no more now in a state of weakness and temptations; the "days of his flesh" are past and gone; Rev, i, 18, "I am he that liveth, and was dead, and behold I am alive for evermore." The state of infirmity and weakness, wherein

he was obnoxious to death, is now past, and he "lives for evermore." Henceforth he dieth no more, death hath no more power over him; nor any thing else that can give him the least trouble. With his death ended "the days of his flesh." His revival, or return to life, was into absolute, eternal, unchangeable glory. He is indeed still hated as much as ever, maligned as much as in the days of his flesh; and in his concerns on earth, exposed to the utmost power of hell and the world. But he laughs all his enemies to scorn, he hath them in derision, and in the midst of their wise counsels, and mighty designs, disposes of them, and all their undertakings, to his own ends and purposes, not theirs: he is pleased indeed as yet to suffer, and to be persecuted in his saints and servants, but that is from a gracious condescension, by virtue of a spiritual union, not from any necessity of state or condition. And some may hence learn how to fear him, as others to put their trust in him.

§17. Obs. 4. The Lord Christ filled up every season with the proper duty of it. The "days of his flesh" were the only season wherein he could offer to God, which he accordingly did. Some would not have Christ offer himself until he came to heaven; but then the season of offering was past. Christ was to use no "strong cries and tears" in heaven, which yet were necessary concomitants of his oblation. Then only was his body capable of pain, his soul of sorrow, his nature of dissolution, all which were necessary to this duty. Then was he in a condition wherein faith, and trust, and prayers, and tears, were as necessary to himself as to the perfection of his offering.

$18. Obs. 5. The Lord Jesus Christ, in offering himself for us, labored and travailed in soul to bring the work to a good issue. An hard labor it was, he

went through it with fears, sorrows, tears, outcries, prayers, and humble supplications. This is called (y) the pressing, weary, laborious travail of his soul, Isa. liii, 11. He labored, was straitened, and pained to bring forth his glorious birth. Let us take a little prospect of this travail of the Redeemer's soul.

1. All the holy natural affections of his soul were filled and extended to the utmost capacity, in acting and suffering. The travail of our souls lies much in the engagement and actings of our affections. Who is there that hath been acquainted with great fears, great sorrows, great desires, &c. who knows it not? These had now their sails filled in Christ, and that about the highest, noblest, most glorious objects that they are capable of.

2. All his graces, the gracious qualifications of his mind and affections, were in like manner in the height of their exercise. Both those whose immediate object was God himself, and those which respected the church, were all of them excited and engaged. As faith and trust in God; for he was to give an instance of the excellency of faith, rising above the instance of provo-' cation there was in the unbelief of our first parents, whereby they fell from God. Love to mankind; as this in his divine nature was the peculiar spring of that infinite condescension whereby he took our nature on him for the work of mediation, Phil. ii, 6, 8, so it wrought mightily and effectually in his human nature in the whole course of his obedience, but especially in his offering himself to God for us. Hence where there is mention made of his "giving himself for us," which was in the sacrifice of himself, commonly the cause of it is expressed to have been his love. The Son of God "loved me, and gave himself for me," Gal.