Sacramental Discourses Before and After the Lords Supper, Discourse 2

Sacramental Discourses Before and After the Lords Supper · Discourse 2

p. 49The Second Diſcourſe, … Chriſt's paſſing over the Brook, and Entring into the Garden. After the Lord's Supper.

From JOHN XVIII. 1, 2.

When Jeſus had ſpoken theſe words, he went forth with his Diſciples over the Brook Cedron, where was a Garden; into the which he entred, and his Diſciples; And Judas alſo which betrayed him, knew the place; For Jeſus oft times reſorted thither with his Diſciples.

UPon Thurſday, the Day before the Crucifixion of our Lord, he goes to Jeruſalem from Bethany, and there eats the Paſſover with his Diſciples; at the end whereof he inſtitutes the Sacrament of the Supper, and then makes a large Pathetical Diſcourſe, contained p. 50in the 15th and 16th Chapters. Upon which followed his admirable Mediatory Prayer in the 17th Chapter.

Now having ſaid, and done this, having ſaid theſe words, and ſung an Hymn with his Diſciples, he goes forth with his Diſciples over the Brook Cedron, &c.

The Jews, it is true, did not go out of their Houſes that Night, after the Celebration of the Paſſover, Exod. 12.22, 24. Becauſe of the Angels paſſing by the Houſes of the Iſraelites, when the firſt born of the Egyptians were to be cut off; That the Iſraelites might not mix with the Egyptians at that time, but ſprinkle the Blood of the Paſchal Lamb on their own Door-poſts, as a Mark of Diſtinction. Whereas our Lord having abrogated the Paſſover, and inſtituted his Supper to ſucceed in its room; all the Precepts that concern the Jewiſh Paſſover, with all the Appendixes belonging to it, were made Null, and of no Effect; and conſequently our Saviour might go out that Evening; eſpecially when the Jews tarried within door, to avoid ſuffering the Wrath of the Angel; but he goes forth that Evening to meet with ſuffering: For he knew that Judas would betray him that Night, and that he was well acquainted with the place he went to; for he was wont to retire thither with his Diſciples.

p. 51He went forth when he was to be betrayed and taken, as afterwards he ſuffered Death without the Gate of the City. He went out of Jeruſalem, thereby declaring, it is thought, That the Gentiles had an intereſt in his Sufferings, as well as the Jews; That it was not that particular People alone he was to ſuffer for, but the reſt of the World were to be equal Sharers in the Benefits of his Paſſion. He went forth with his Diſciples, over the Brook Cedron, where was a Garden, into which he entred, &c.

In theſe Two Verſes we may conſider,

1. The Place he paſſed over, the Brook Cedron.

2. The Company that was with him, his Diſciples.

3. The Time, after he had eat the Paſſover, and instituted the Supper.

4. The Place he retired to, that was the Garden of Gethſemane.

5. The Reaſon why he choſe this Place, for Meditation and Prayer, the beginning of his Paſſion.

6. His Cuſtom to retire there, He was wont to do ſo.

And laſtly, I ſhall conſider what Practical Inſtructions may be gathered from the whole, for our own Uſe.

p. 521. The Place over which he paſſed, the Brook Cedron; a little Rivulet of that name, between the Temple of Jeruſalem, and the Mount of Olives, that ran through a dark deep Valley. In Summer it was often dry, and in Winter, or after the fall of any conſiderable Rains, it was full. The curſed things were burnt here, when Hezekiah and Joſiah purged the Temple and City of Idolatry. The Filth and Uncleaneſs of the Temple was caſt into this Valley, through which this Brook ran, that our Lord paſſed over. Which may mind us of his being made Sin, and a Curſe for us, to aboliſh the Curſe of the Law, to purge us from our Filthineſs, and to bring about everlaſting Righteouſneſs for us.

As hardly Two Circumſtances of our Saviour's Paſſion, but had a Type; ſo in this, for inſtance, we have an eminent one, in David's going over the Brook Cedron, when, by the Rebellion of his Son Abſolon, he was forced to quit the City of Jeruſalem, 2 Sam. 15th Chapter. David was then forſaken by his own Subjects, as Chriſt was rejected by his own Countrymen; and as He, and all the People wept, when they went over the Brook Cedron, to the aſcent of the Mount of Olives; Our Lord, when he went over this Brook, retired to a Garden on a part of that Mount, and there p. 53prayed himſelf into an Agony, and wept Tears of Blood. As ſoon as David had paſſed over this Brook to the Mount of Olives, he worſhipped God, and poured out a Prayer, recorded in the 3d Pſalm. So did our Lord pour out ſtrong Crys and Interceſſions to God, on the ſame Mountain, when he had paſſed over this very Brook Cedron.

From this firſt Particular, before I proceed further, we may learn to expect, in imitation of Chriſt, to follow him in the like path; to go through the dark Valley of Suffering, before we come to God's holy Mountain. As he paſſed over the Brook Cedron, to the Mount of Olives, we muſt aſcend likewiſe by the Croſs, to God's holy Hill. But for our Encouragement, we may conſider too, That he having drank of the Brook by the war, hath ſanctified the bittereſt Cup of Affliction unto us. This little Brook, this Rivulet, would never have been fordable for us, but we muſt have been drowned in the Waters of Cedron, if he had not paſſed over before us. But now a Cup of Conſolation is put into our hands, he hath prepared a Path for us to Mount Olivet, he hath ſmoothed our way to God's holy Hill, by his own Sufferings and Death; ſo as we need not fear to walk p. 54through the Valley of the ſhadow of Death.

2. Let us conſider the Company, wherewith our Lord paſſed over this Brook, with his Diſciples. There may be Two Accounts of this, the one, in reference to their future preaching of the Goſpel; the other, for their more reſolute and couragious ſuffering for it.

1. As to their future preaching of the Goſpel. It was fit and neceſſary the Diſciples ſhould be Spectators of the moſt conſiderable Paſſages of our Lord's ſuffering; Not only becauſe ſome of them were to write the Hiſtory of his Life and Death, and tranſmit this Everlaſting Goſpel to future Generations; But they were alſo to Preach to Jews and Gentiles, in the Name of Chriſt; and what more powerful Argument could they uſe to gain Credit to what they ſaid, than by being able to atteſt the Truth of their Hiſtory by their own Evidence, and to ſay upon their own Knowledge, We ſpeak that which we have ſeen and heard. The Apoſtle Peter, and the Evangeliſt John we find inſiſt much on this, We cannot but ſpeak the things which we have ſeen, Acts 4 10. 1 John 1.2.

2. Hereby they might not o…ly be the better fitted for their Miniſtry to Preach in his Name, but be thereby the better prepared p. 55to ſuffer for his ſake. His Example of Patience, and Meekneſs, and Reſignation, might be of ſingular Uſe to them upon that account. He had foretold and forewarned them by his Diſcourſe in the way, That they muſt expect to ſuffer. He had told them, that when the Shepherd was ſmitten, the Sheep ſhould be ſcattered. And what more likely to animate them to Patience and Perſeverance, than the Example of their Lord's Voluntary Suffering? eſpecially if in any meaſure they underſtood the Deſign and Reaſon, and End of his Suffering: For if he drank of the Brook in the way, they might well expect to taſte of it; If he travelled through the dark Valley, they could not expect a ſmooth and a pleaſant Path to Glory; if he endured the Contradictions of Sinners againſt himſelf, they could not think that they ſhould eſcape Oppoſition. Let us remember this, and not think it strange, if we meet with ſuch Ʋſage as our Lord and his Followers have already done.

1. We may learn from the Influence their Preſence with Chriſt might have upon their future Miniſtry, by being eye-witneſſes of the Truths that they delivered, That if ever Miniſters would perſwade others to believe any Doctrine, the beſt Expedient is to endeavour to be fully perſwaded our ſelves p. 56of the Truth and Certainty of thoſe things that we deliver. No wonder if other Men are not perſwaded by us, if we ſpeak to them ſuch things as we believe not our ſelves; or do either Preach, or live in ſuch a manner as to give them reaſon to think ſo.

2. From the other Reaſon, to encourage them to patient ſuffering, we may obſerve, That the Example of Chriſt's Courage and Conſtancy ſhould be very influential upon all his Followers; and if duly conſidered is like to be ſo. For he is our Captain and Forerunner, we are to follow him, and fill up that which remains of his Sufferings. All that we can ſuffer is but the gleaning of the Vintage, after he has trodden the Wine-Preſs alone. God hath ſpoken it once, yea twice have we heard it; that is, in the Old Teſtament, and in the New, That Sufferings are the way to Glory; That many are the Afflictions of the Righteous; That through many Tribulations we muſt enter into Heaven, &c.

3. The Circumſtance of Time is next to be conſidered, When our Lord paſſed over the Brook Cedron, viz. After he had inſtituted the Sacrament of the ſupper, After he had ſpoken thoſe words of Conſolation, and Inſtruction to his Diſciples, and of Petition to his Father, Then he p. 57walked over the Brook Cedron with his Diſciples. He went forth to meet with ſufferings, and his Diſciples were with him. How admirable is the Wiſdom and Condeſcenſion of our merciful Saviour, thus to antidote and ſore-arm his poor Diſciples, thus to prepare and diſpoſe his faint hearted Followers to be Witneſſes of his ſufferings and Partakers of them: For after ſuch a bleſſed Preparative, what ſhould be able to ſink their Spirits? After they had Joined in ſuch an Ordinance, as the Lords ſupper, adminiſtred by Chriſt himſelf; After they had received ſuch excellent Inſtructions, and heard ſuch a ſermon from his own Mouth; After they had been preſent, when he put up ſuch a Prayer to God, as that recorded in the 17. of John▪ what could diſhearten them, or damp their Courage?

We may hence take notice, That the participation of Solemn Ordinances, and Communion with God therein, is an excellent Preparative to more than ordinary Trialls What better preparation for patient and couragious ſuffering for Chriſt, than the Lords Supper, wherein we remember his dying Love that ſhould engage us to it? And ſo for other Afflictions, even the Calamities common to men, The Sacramental p. 58Bread may be our ſtaff, and ſtrength to fortifie, and confirm our Minds againſt all Difficulties; The ſacramental Wine may be a Cordial to our fainting Spirits, to inbolden us againſt all Diſcouragments. On this Account, they that neglect this Ordinance are wanting to themſelves, as to preparedneſs for, and ſupport in a time of Affliction. And for this Reaſon, we may ſuppoſe, the primitive Chriſtians did communicate ſo often, every Lords Day, ſometimes every Day, whenever they met for publick Worſhip, becauſe they were in continual Jeopardy of their Lives: And the multitude of Martyrs in thoſe times, and their invincible Patience, and Perſeverance, was much owing to this, and influenced by it.

4. Let us conſider the place he retired to, when he went over the Brook Cedron, viz: The Garden of Gethſemane. The word Gethſemane ſignifies an Oile-preſs. It was a little village ſcituated at the foot of the Mount of Olives, on which Mountain there were many Olive-trees, and ſo many Oil-preſſes in that Village. The Mount of Olives hath its name with relation to this; and the Jewiſh writers call it ſometimes the Mountain of Ʋnction, ſometimes the Mountain of Light, ſometimes p. 59the Mountain of Health, becauſe of the uſe of Oyl as to all theſe.

This Garden of Gethſemane, as ſome think, was firſt planted by David, or Solomon, and then enlarged and beautified by ſucceeding Princes, for their Recreation and Delight. If that be true, where they took their pleaſure, the Meſſias, the true Son of David, began his Paſſion; in memory whereof Hellen, the Mother of Conſtantine the Great, afterwards built a Chappel there, which was viſible in the days of Jerom; and ſome affirm the Virgin Mary, the Mother of our Lord, was Buried in, or near this place. But to paſs that as doubtful, it is very probable, that in or near this Village, (near Jeruſalem,) many of the rich Citizens had their Gardens, and Country-Houſes, and among them ſome of Chriſts Followers, who gave him and his twelve Diſciples Entertainment, therefore it is ſaid, he often reſorted thither, with his Diſciples. But,

5. Why he did ſo is more to our purpoſe to inquire: Why our Lord choſe this place to prepare himſelf for his ſuffering, and to begin his Agony. And this may be anſwered in three particulars.

p. 601. The firſt ſin was committed in a Garden, and therefore the beginning of our Lords Paſſion, for the expiation of ſion, did very fitly begin in a Garden too. It was in a Garden that man began to ſin, and in ſuch a place, the Son of God began his Sufferings. The firſt Adam incurs the Wrath and Diſpleaſure of God in a Garden; The ſecond Adam trembles, and groans, and ſweats, and prays, for the turning away of that Wrath from us in a Garden too, he there began his Paſſion for our Recovery. Our first Parents loſt the Image of God by their diſobedience, and heard the Sentence of Condemnation in a Garden, our Lord comes to reſtore the Divine Image, and reverſe the Sentence of Condemnation, by his bloody ſufferings, and Death, which begin in this Garden of Gethſemane, as the Promiſe of it was firſt made in the Garden of Eden, that the Seed of the Woman ſhould bruiſe the Serpents-head.

Compare Eden and Gethſemane. We were firſt ſeduced by the old Serpent in the Garden of Eden; and his Head was bruiſed by the Agony, and Bloody Paſſion of Chriſt, which began in this Garden of Gethſemane. In the one Garden, the Devil conquered the firſt Adam; but is overcome by the ſecond Adam in the other, when p. 61he reſolved to drink the cup, ſaying, Not my Will, but thine be done. In the firſt Garden, that of Eden, man ſurfeited on the forbidden Fruit, and fell from God, for which our bleſſed Redeemer had a bloody Sweat in the Second, the Garden of Gethſemane. We were turned out of the earthly Paradiſe by ſinning in the first; we have the Purchace of the heavenly Paradiſe by our Lord's Suffering, which began in the ſecond. The beginning of our Calamity, and of all the miſeries of Mankind, had its riſe in the Garden of Eden: And the beginning of the Meſſias Paſſion for our recovery, was in the Garden of Gethſemane; There our Lord ſigned the Decree for his own Crucifixion by his bloody Sweat, as the Pledge and earneſt of his ſhedding his Blood, the next day, upon the Croſs.

2. Another, and more evident Reaſon, why our Lord choſe this Garden, was becauſe it was a ſolitary place, fit for Meditation, and Prayer, and the more ſolemn Preparation of himſelf for his Crucifixion, which was now ſo near. He was now in proſpect of his approaching Death, he knew that within a few Hours he ſhould be Apprehended and Taken, Judged, and Condemned to a ſhameful p. 62Croſs; and therefore retires here for Meditation, and Prayer in order to it. To bear the Curſe of the Law, and ſtrugle with the Wrath of God, the due Wages of our ſin, which he undertook to expiate; And to Conflict with all thoſe Sufferings, Antecedent and Concomitant to ſuch a Death, needed ſuch Preparation. Yea, the ſolemn Reſignation of himſelf to the Will of God, by Prayer, in this Garden, before he Offered himſelf upon the Croſs, was neceſſary, as the accompliſhment of a legal Type, that prefigured it: For all the Levitical Sacrifices were firſt conſecrated by Prayer, before they were burnt upon the Altar. This Lamb of God, the truth of all thoſe Sacrifices, the Subſtance of all thoſe Types, was firſt to devote himſelf to God by Prayer, before he was nailed to the Croſs; And this Garden of Gethſemane, being a ſolitary Place, was fit for that purpoſe.

3. I may add another reaſon, He went thither becauſe it was a place that Judas knew of, where his Enemi…s might be ſure to find him, and ſo accompliſh the eternal Counſels of God concerning his ſufferings and Death. Several times before this, they endeavoured to lay hands on him, but his hour was not come; But now he was p. 63willing, and reſolved to dye; And therefore knowing that Judas would betray him, and having bid him do quickly what he intended to do, he doth not go about to abſcond, and hide himſelf to prevent it; He retires to this Garden which the Traytor was well acquainted with: And when he comes with a Company to take him, he tells them more than once, He is the Perſon they ſeek for.

Let me make a few Reflexions on this particular. As 1. Since our Lords Paſſion began in a Garden, Let me caution you not to abuſe your Gardens, and places of Retirement, and Recreation, to vanity and ſin; but improve them by holy Meditation, when you are walking there. How often is Chriſt diſhonoured in ſuch places, either when you are in Company, or when are alone? In company, by intemperance in Banqueting, or by vain or wanton Diſcourſes, or by uncharitable and backbiting Stories of others &c. Or when you are alone, by wanton and luſtful thoughts, by ſpeculative uncleanneſs, wicked projects &c. But thus to retire into a Garden, is to retreat from men, and fall into the hands of the Devil. Such perſons imitate their Mother Eve in the Garden of p. 64Eden, and hold a Dialogue with the old ſerpent.

Others, who are leſs criminal, are yet to be reproved, that make no holy improvement of ſuch places, but only for Recreation and Pleaſure, to gratifie their Senſes. Every wiſe and good man loves ſometimes to be alone, and ought to be ſo, for ſerious Meditation: Now a Garden is a fit place for ſuch a purpoſe, and may be of excellent uſe to ſuch an end; And there is no Object can meet our Eyes, or affect any of our ſenſes there, without giving us ſome Notices of God, and directing us to ſome uſeful Inſtructions in reference to our ſelves, if we did not want a holy heart and ſpiritual wiſdom to improve them.

Eſpecially in your Garden walks Meditate on the Garden of Eden, and think of this Garden of Gethſemane. Conſider how Man ſinned in the one, and how Chriſt ſuffered in an Agony in the other. First, From the Garden of Eden, you may take occaſion to contemplate the State of Innocence, the Entrance of Sin, the Fall of our Firſt Parents, the Subtilty of the Tempter, the Danger of Gratifying the Senſual Appetite, from their Example in Eating the Forbidden Fruit; the prevalency of Temptation, when a near p. 65and Beloved Relation is the Inſtrument of the Devil, to urge it, &c. Secondly, Think of the Garden of Gethſemane too, when you are delighting your ſelf in ſome pleaſant Walk in your own Garden. Think how the Son of God lay proſtrate on his Face in an Agony, in this Garden of Gethſemane. When you look upon a Fruit-tree, eſpecially a Vine, or taſte of a Grape, remember the Blood of Chriſt, that trickled from his Sacred Body. If you are ſometimes merry and chearful with your Friends in a Garden, forget not how your Saviour was exceeding ſorrowful; My Soul is exceeding Sorrowful unto Death. When you are cooling your ſelves in the Shade, remember his Agony, and Bloody Sweat, under the Apprehenſions of the Wrath of God, due to your ſin; How his Soul boiled up, as one of the Greek Expreſſions does ſignifie, and his Blood broke out at every part of his Body, with the extremity of the Heat. You may conſider how the Firſt Adam was Tempted by an Evil Angel in the Garden of Eden, and the Second was Comforted in his Agony by a Good one. Adam's Sentence in the former, was, to get his living by the Sweat of his brows; Chriſt, by his Bloody Sweat, in this procures our Life. And let not ſuch places be abuſed p. 66to ſin and vanity, that may ſo eaſily be improved, to put us in mind of ſuch Important Truths.

2. In that this was a Solitary Place, we may obſerve, That it is fit to retire for Meditation and Prayer to ſome Secret Place, from the Company, and Obſervation of others. There are many things, which are proper enough, and may become us in an Affectionate Prayer in ſecret, eſpecially for a Penitent, which are not allowable in Social Worſhip, or Publick Prayer with others; As Proſtration of our ſelves on the Ground, Beating the Breaſt, Extraordinary Sobs and Sighs, Plentiful Tears, and Paſſionate Expoſtulations with God, &c. which either Modeſty, or Prudence may reſtrain in publick, may be uſed with greater Liberty in Secret, where is no Temptation to Hypocriſie, or vain-glory to abuſe them. And therefore our Lord directs us, Math. 6. That we enter into our Cloſets, and ſhut the door, and then pray to our Father, who is in Heaven, who ſeeth in ſecret, and will reward us openly.

3. In that Chriſt retires here, to prepare himſelf, with the greater Solemnity, for his approaching Death; We may learn, p. 67That whenever we have a Proſpect of our Change at hand, we ſhould not content our ſelves with habitual preparation, but uſe a more ſolemn, distinct, and actual preparation for it. Our Lord, no doubt, was always in a Readineſs, for that which he knew was the great end of his Incarnation: And yet the night before his Sufferings, he retires into this Garden to prepare himſelf for that hour. We ſhould always ſo live, as to be fit to die, becauſe every hour we make ſome ſteps towards the Grave: Every thought, every word, is a Sand running from the Glaſs of Time: We ſleep every night in the outer Chambers of Death, and ſhould, by Prayer, prepare our ſelves for it, even for that Image of Death: And ſhall we not, much more, for Death it ſelf, when we have a Proſpect of its approach? in whoſe Arms we muſt reſt Priſoners, till the great Morning of the Reſurrection?

If God give us Notice and Warning by Old Age, or a dangerous Sickneſs, or a languiſhing Body, or by any other method, that we ſhall ſhortly leave this World; Solemn, actual Preparation in ſuch a caſe is fit and neceſſary; If God tell any of you by a Bodily Sickneſs, your Change is near; If the Decays and p. 68Infirmities of Old Age, (the moſt incurable of all Diſeaſes,) tell you, That you have not long to live, that it is high time to ſet your Hearts, and your Houſes in order; You ought actually to prepare, ſolemnly to do ſo. You that have one foot in the Grave already, forget not this, leaſt the Devil trip up the other before you are Ready. But you that have ſerved the Lord from your Youth, and have the comfortable Review of your paſt ſincerity, in walking with God; you may rejoyce upon any ſuch Summons, that your Race is almoſt run; Your warfare will ſhortly be accompliſhed; you have but a few ſteps more of your pilgrimage to make; a few Temptations more to reſiſt; a very little time longer of trial and conflict; before you ſhall receive the End of your Faith and Hope, and be for ever with the Lord. Should you not then, with ſuch a warning, ſtir up the Grace of God, quicken holy Deſires, ſtrengthen Faith, and exerciſe it about the Inviſible World, and ſolemnly reſign your ſelves into the Arms of the Redeemer?

4. Becauſe this was the place that Judas knew of, were he might find our Lord, and betray him; Let us take notice of p. 69Chriſt's willingneſs, and Reſolvedneſs to ſuffer Death, and what an Obligation it lays upon us of Love and Gratitude to this Merciful Saviour. This I ſhall a little urge, as ſuitable to the paſt Solemnity of this day to make us Thankful, who have been Partakers of the Memorials of his dying Love, in the Sacrament of the Supper.

He was free and voluntary in Suffering. He went to the place which Judas knew of, though he knew Judas would come, and betray him. He freely offered himſelf in the Council of God, to undertake our Redemption; He voluntarily quitted his Fathers Boſom in the fulneſs of Time, to aſſume our Nature, and therein ſuffer and die. He was not forced into a State of Poverty and Humiliation; but for our ſakes became poor, that we through his poverty might become rich. The neceſſity of his Death aroſe from his own holy will, his free Act and Undertaking; which doth not leſſen his Willingneſs, but heighten the Obligation of it. It had been Injustice to puniſh an Innocent, who was unwilling to ſuffer in the place of a Criminal; But he gave himſelf a Sacrifice of a ſweet ſmelling Odour unto God for us. He was not driven by force and violence, as the legal Sacrifices unto the Altar; But, he comes to the Door of the Tabernacle, he enters into this Garden that Judas knew of. He endeavours not to go out of the way, to eſcape their Malice, but chuſes a place that the Traytor was acquainted with. He had a Baptiſm to be Baptized with, and he longed for its Accompliſhment. He walked forth of his own Accord, over the Brook Cedron, with his Diſciples, into this Garden, where he knew he ſhould be taken: And when they came to take him, he permits Judas to kiſs him, which was the ſign he had given them to diſtinguiſh the Perſon; He twice tells the Officers, That he was He whom they ſought for. He would not ſuffer an Apoſtle to uſe a Sword in his Defence, though he could have commanded Legions of Angels for his Guard. He proves, that he might have eſcaped if he would, for he ſpeaks but a mild word, ſaying, I am he, and they all fall to the ground, as if he had come to apprehend them, and not they him. After this, he would not work a Miracle to gratifie the Curioſity of Herod, and make him his Friend, in order to his Deliverance. Yea, he was ſilent under all the Accuſations of the Falſe Witneſſes, and afterward bore his own Croſs, as far as he was able, towards the place of Execution; And p. 71then he poured out his Soul unto Death, and rendred up his Spirit to his Father, ſaying, It is finiſhed, It is finiſhed.

And that laſt Circumſtance is very conſiderable to prove his Willingneſs: For we read, that when they came to break his bones, and found him dead, which prevented the breaking of his Bones, and accompliſhed the Prophecy concerning him, which ſays, A bone of him ſhall not be broken, they wondered he was dead ſo quickly; So quickly indeed, when immediately before he gave up the Ghoſt, he cried with a loud Voice; Which ſufficiently declared, that no man took away his Life, but that he voluntarily laid it down: For having cryed with a loud Voice, and thereby given ſufficient Proof, that his ſtrength was not gone, that his Spirits were not exhauſted, but he might have continued longer alive; he then bowed his head, in token of Reverence to his Father, and gave up the Ghoſt: which was a Circumſtance ſo conſiderable, that a Centurion, who ſtood by obſerving it, was thereupon converted, and gave God the Glory.

But it may be objected, though his coming into this Garden might be a Proof of his Willingneſs, yet what paſſed there, ſeems to intimate the contrary; why elſe does he pray ſo earneſtly, that the Cup p. 72might paſs from him, if he was willing to drink it?

I anſwer, That even in the Time of his Agony, when he ſeemed moſt Unwilling, as Man, even when he prayed, that the Cup might paſs from him, yet was he ſtill willing, as Mediator. The Text ſays, he began to be exceeding ſorrowful, and ſore amazed, ſaying, My Soul is exceeding ſorrowful, even unto death. The Original words are very emphatical, to expreſs Sadneſs, and Fear, and ſuch Affections of the Soul; His Soul, not his Body; nor his Soul with Sympathy only with his Body: For he was here alone in the Garden, crucified, as it were, without a Croſs. His Body here ſuffered by reaſon of his Soul. The whole Nature of Man had ſinned, and the Soul being the Principal in the commiſſion of Sin, the Redeemer, who was to expiate ſin, ſuffered in his Soul; My Soul is exceeding ſorrowful, even to death; Inſomuch that Clods of Blood dropt from him, though there was no viſible hand to ſtrike him: Which makes him pray and cry in ſuch a manner to his Father for the paſſing away of the Cup, Father, if it be poſſible, let this Cup paſs from me? Father, ſave me from this hour! Oh what Pain, what Fear, what Horror, what diſmal Apprehenſions, and cruel Sufferings, muſt force ſuch words of p. 73complaint from ſuch an Heart as his! But, no wonder his Cries were ſo ſtrong, his Prayers ſo earneſt, his Complaints ſo loud, and the Comfort of an Angel not ſufficient for his ſupport; when the greatneſs of his Agony, and the extream Sufferings of his Soul are above our thoughts to conceive, who underſtand ſo little of the evil of ſin, and the vengeance due to it, ſo little of the Terror of the Lord, and the Power of his Wrath as a Righteous Avenger.

However there is a great difference between what Chriſt ſuffered, and what the Damned in Hell ſuffer. For they hate God, and Holineſs, and are hated of him, and forſaken by his Holy Spirit, and are under the power of ſin, and are tormented by the Conſcience of their Perſonal Guilt. But what Chriſt ſuffer'd was for us, and he was ſtill in the Love of God, and continued to love him, &c.

Let us conſider him incompaſſed with Grief, and ſeized by ſorrow, appaled with Fear, lying proſtrate on his Face on the ground, deprecating that Cup of vengeance, which the Juſtice of God had mingled, ſaying, Father, if it be poſſible let this Cup paſs from me!

He Prays again, a ſecond time, in the p. 74ſame place, to the ſame purpoſe, Abba Father, if it be poſſible, let this Cup paſs. He adores his Majeſty, he owns his Omnipotence, he takes hold of his Power, he pleads his filial Relation, with all imaginable earneſtneſs, ſubmiſſion, and importunity; Father, if it be poſſible, and with thee all things are poſſible: Abba Father, Holy Father, let this Cup paſs from me; And then he groans, and ſweats, and his ſweat was as it were great drops of blood falling to the ground.

He prays again, the third time, uſing, in effect, the ſame words; as if nothing elſe would, yet his Importunity might, prevail for the removal of the Cup. And yet notwithſtanding all this, he was then Willing; All the ſtruglings of his Innocent Nature iſſued in this, That the Will of God ſhould be done, and his Glory be accompliſhed. Holy Father, glorifie thy ſelf; Not my will but thine be done. It was for this end I came into the World, for this end I came unto this hour. The deſire of his Humane Soul ſubmits, and yields to the determination, and Will of his Father. And therefore thoſe words, if it be poſſible, muſt be explained by thoſe other, If thou wilt, if it be moſt for thy Glory; of a poſſibility in reſpect of the Divine Will, and Glory, p. 75rather than of the Divine Power. And having two Natures, he muſt needs have two Wills, he could not elſe be the true Son of God, and true Man. He deſires to decline his Sufferings as a Man, for ſo they were againſt Nature; But as they were the means, to reconcile us to God, he is willing, as Redeemer, to undergo them. We may abhor a Medicine as bitter, and yet reſolve to take it as wholſome. So that after all the reluctance of his Humane Nature, he was ſtill willing; and his entring into this Garden, when he knew that Judas was acquainted with the place, and would find him there, and betray him, is a proof of it.

6. Our Saviour's Cuſtom to retire to this Garden, He was wont to reſort thither with his Diſciples. This Garden of Gethſemane was on the ſide of the Mount of Olives, and that we are told was at the diſtance of a Sabbath-days Journey from Jeruſalem, Act. 1.12. If we reckon from the foot of the Mountain, or the … part of it unto the City, it is tho…ght to be about five or ſix … thouſand … … ting by … p. 76meaſured. And it is moſt probable, that the People in the Wilderneſs were to keep from the Tabernacle, at the diſtance of two thouſand Cubits; And, on that account, this diſtance is ſuppoſed the meaſure of a Sabbath-days Journey, when they went to the Ark to Worſhip. It is an ordinary Tradition among the Jews, That it was not lawful on their Sabbaths to walk above two thouſand cubits, which ſeems to be founded on that Text, Joſh. 3.4. where the People are commanded in their March after the Ark, and on either ſide of it, to keep at the diſtance of two thouſand cubits; and when they encamped, did uſually pitch their Tents at that diſtance from the Ark: And ſo the Cuſtom aroſe of travelling but 2000 cubits on their Sabbath-days, which is reckon'd not above half a mile. It may be, for this reaſon, the Holy Ghoſt meaſures the diſtance between Jeruſalem, and the Mount of Olives, by a Sabbath-days Journey, and not by ſo many Furlongs; Becauſe, in fair Weather, many devout Jews were wont to retire thither for Meditation, after the Publick Worſhip was over. From hence let me make two Reflections for our own practice, and ſo conclude.

p. 771. Since our Lord was wont to retire from Jeruſalem to the Mount of Olives for Meditation and Prayer; Let me hence take occaſion to preſs theſe Duties. It is certainly one of the beſt Evidences of an Upright Chriſtian, to be ſerious in this ſecret work. It is of mighty advantage to our growth in Grace, to the Evidence, and Comfort of it; And he deſerves not the Name of a Serious Chriſtian, who can paſs whole days and weeks contentedly without Meditation and ſecret Prayer. Our ſtedfaſtneſs in the ways of God, and our daily walk in holy Security and Peace, is manifeſtly aſſiſted by it. Such a courſe cannot conſiſt with regarding and indulging deliberately any known ſin. This will be a good Argument of our Integrity before God, this conſtant intercourſe and Communion between God and us; Theſe frequent viſits to Heaven will be ſo, converſing with God, and pouring out our hearts before him in Secret, retiring, as it were, to the other World, ſo as no temptation of Applauſe, or Reputation from Men, can be thought to byaſs or miſlead us; when no eye ſees us, but the great ſearcher of hearts; when no ear hears us but that of our Inviſible Judge; p. 78when no hand can reward us, but the Omnipreſent Lord, our Father and our Redeemer in Heaven, who ſees in ſecret, and will reward us openly. You have been often told, That the Conſcientious performance of Secret prayer, will make you leave ſinning, or a Courſe of ſin will make you deſiſt daily ſerious praying.

2. I infer from this example of our Lord, That after the participation of ſolemn Odinances, eſpecially on the Lord's-day, it is very fit and uſeful for Chriſtians, to retire by themſelves, to ſpend ſome time alone, in Meditation and prayer; To call your ſelves to an Account, to reflect on your wayes, and frame, to make a trial of your State, and Temper; to obſerve your Spirits, how they have been influenced, or not, by the Divine Spirit, in the Solemn Duties of Worſhip; to humble your ſelves before God for the ſins you are convinced of, ſuch eſpecially as other Men cannot charge you with, but God and Conſcience know you are guilty of: To thank God for his numberleſs Mercies, to beg the ſuitable ſupplies of his Grace, and whatever Bleſſings you ſtand in need of, for you and yours. This is the right improvement of Sabbaths, and Sacraments, and ſuch ſeaſons p. 79of Mercy, as God is pleaſed to continue to us, in order to Eternal Life: And without ſomething of this kind, tho you frequent the Publick Aſſemblies, and ſit before him as his People, you do but mock God, and trifle with Heaven, while you pretend to Religion, and aſſume the Name of Chriſtians: You act a Scene, and a Part, and have only a Form of Godlineſs, but muſt expect to pay dear for your Solemn Hopocriſie.

Let me therefore Adviſe you to three things, in your Retirement, after the Publick Worſhip, and Solemn Ordinances of Chriſt, as the End, and Reaſon, for which I will preſs it. 1, That you retire in order to the confeſſion of Sin, and the Exerciſe of Repentance. That when you have finiſhed the publick work of a Sabbath, or come from any ſpecial Ordinance of the Goſpel, by after Meditation, you would reflect upon your ſelves, and take notice of your Defects, and Failings, Diſcompoſures, and Diſtempers of Mind; What unſuitableneſs of Spirit there has been to heavenly Myſteries, or what unprepared Addreſſes we have made to the Majeſty of Heaven and Earth, the roving of our Fancies, the vanity of our Thoughts &c.

p. 80We ſhould humble our ſelves on ſuch Occaſions, That we attended with no more Reverence and Diligence to the Word of God; That we did not receive the Truth in the Love of it; That it was not mixed with Faith; Tnat we did not make particular, and cloſe application of it to our ſelves; That our Hearts were not l…ft up in the ways of the Lord, and our Souls under an awe of God in Prayer, with becoming Affections, and ſuitable Exerciſe of Grace, under the influence of the Divine Spirit, and in the Name of the Mediator. That we approached the Table of the Lord, with no more Examination of our Hearts and Ways, before we came, with no more Repentance for our paſt Guilt, no more hungering after the Bread of Life, no more ſpiritual Thirſt for the Fountain of Living Waters. That we beheld the Memorials of a broken, bleeding Saviour, with no more Contrition, and Brokenneſs of Heart; That we received the Seals of his dying Love with no more raiſed Affection; That we remembered the Agonies of his Soul, with no more correſpondent Impreſſions upon our own. In a word, we may lament (for the moſt part I fear we may) after ſuch Ordinances, that our Spirits were but in a common frame, our Repentance ſo partial, our Love ſo p. 81cold, our Faith ſo weak, our Hope ſo low. Deſires ſo faint, Charity ſo narrow, Thankfulneſs and Joy ſo little, in the Participarion of ſuch Glorious Myſteries, in converſing with ſuch adorable Objects, under the Offers of ſuch rich Grace, under the loud Calls to ſuch manifeſt Duty, under the Aſſurances and Expectations of ſuch great and bleſſed things, as the Word and Sacraments propoſe and Seal.

2. Another Reaſon, and Ground of this Retirement, is in order to Petition and Interceſſion, for needful Mercy to our ſelves and others. Have we been convinced of any Duty we had formerly neglected? Shall not the Reflection on it excite us to beg Wiſdom and Strength to perform that Duty? Has any ſin been called to remembrance, by the preaching of the Word? Should we not beg Forgiveneſs, and Grace to leave and forſake it, as the beſt Teſtimony of our Repentance? Have we joyned in Prayer and Supplication with others for the greateſt Bleſſings, and are ſenſible we are undone if God deny us; and ſhall we not beg the ſame things again in ſecret? Have we renewed our Vows, and entered into freſh Obligations to be the Lords; and ſhall w… not beg that God would heal our …ſt …a…k ſlidings, and confirm our holy Reſolutions, That having ſworn, we may perform it, that we will keep his righteous Judgments?

You therefore, who have this Day been at the Table of the Lord, let me beſeech you, in a ſpecial manner, to retire when you come home, and think of theſe things, that you may wreſtle with God in ſecret for a further bleſſing. O, what can he deny you, when he hath given you his Son, and ſealed that Gift in ſo ſolemn a manner? Go therefore, and repreſent to him all your Neceſſities and Wants, all your Griefs, and Groans, and Complaints, and Fears, and ſecret Deſires. Pray earneſtly for your ſelves, your Families and Relatives, for your Miniſters and Fellow Chriſtians, for all that have communicated this day with you, and in other Aſſemblies; and for all that deſired to do ſo, that were providentially hindered; for all your Brethren, for all the Churches of Chriſt throughout the World, eſpecially for thoſe in this Nation; for thoſe in others, which are oppreſſed by the Tyranny of the Sons of Violence, for all actual Believers, for all thoſe for whom Chriſt died, for your Friends and Enemies, for the whole World.

p. 833. Retire in ſecret to expreſs your Gratitude and Thanksgivings to God, for Mercies received, and hoped for. Thank him for the Liberty of his Sanctuary, for Publick Aſſemblies of Social Worſhip, for Sabbaths, and Sacraments, and the Miniſtry of the Goſpel, conſidering how the Caſe now is with our Brethren, and Neighbours in other places. Thank him for another Opportunity, for the Communion of the Body and Blood of Chriſt, and for ſo much health as to be able to partake of ſuch a Priviledge in a publick Solemnity. But above all, as the Foundation of all the reſt, for that ineſtimable Bleſſing of Divine Love, the Gift of his Son, for the inexpreſſible Love of Chriſt, in giving himſelf for us Sinners, and Enemies, and while we were ſo.

Thank him for the Means of Grace, and the Hopes of Glory, for any good Hope through Grace, of preſent Pardon, and Everlaſting Communion with God in Heaven; for the Offer of Forgiveneſs by a Covenant of Grace, for the Promiſe of Eternal Life by Chriſt, purchaſed by his Blood, confirmed by the Word and Oath of God, who cannot lye, witneſſed to many ways by the Holy Spirit, made ſure by the Everlaſting Covenant, and that ſealed by Baptiſm, and by the Sacrament of the Lord's Supper.

p. 84Yea, let us thank him for another ſuch ſolemn Occaſion, of paying Homage to a Crucified Chriſt, and of holy Fellowſhip with the Father, and the ſon, by the Spirit, which this day has been afforded us. Praiſe him for any A…ſiſtance of his Grace, in the actual Celebration, and for any help in our preparatory Work; for reviving any of our Convictions, awakening our Repentance, ſtrengthening our Faith, animating our Hope, quickening our zeal, exerciſing and increaſing our Love to Chriſt, clearing our Adoption, diſpelling our Doubts, ſcattering our Fears, warming and filling our Deſires. Let our Souls, and all within us bleſs him, for any Beams of his Heavenly Light, for any Glympſe of his reconciled Countenance, for any token of his Love to us, any expreſſion and exerciſe of our own to him.

Let us thank him for what he hath given us, and ſealed to us, and promiſed to give us; for what we have already received, as the firſt Fruits; and the Earneſt, and the Pledge of a great deal more.

We may Expreſs our Gratitude and Joy, to ſome ſuch Purpoſe, as this,(a)(a)almoſt in the words of Mr. Baxter. which follows;

p. 85O my gracious God, thou haſt ſurpast all humane Comprehenſion in thy Love! Is this thy uſage of unworthy Prodigals! I feared leſt thy wrath, as a conſuming Fire, would have devour'd ſuch a Guilty Soul; but while I condemn'd my ſelf, thou haſt forgiven, and juſtified me; and ſurpriz'd me with the ſweet Embracements of thy Love. I ſee now thy thoughts are above our thoughts and thy ways above our ways, and thy Love above the Love of man, even more then the Heavens are above the Earth: with how dear a Price haſt thou redeem'd a Wretch that deſerves thy Everlaſting Vengeance! With how precious and ſweet a Feaſt haſt thou entertain'd me, who deſerved to be caſt out with the workers of Iniquity! ſhall I evermore ſlight ſuch Love as this? ſhall it not evercome my Rebelliouſneſs, and melt my cold and hardn'd heart? Angels are admiring theſe Miracles of Love and ſhall not I admire them? Their Love to us doth cauſe 'em to Rejoyce, while they stand by, and ſee our Heavenly Feaſt; and ſhould it not be ſweeter to us that are the Gueſts who feed upon it? O my God, how dearly haſt thou Purchaſed my Love! how ſtrangely haſt thou deſerv'd and Sought it? nothing is ſo much my grief and ſhame as that I can anſwer it with no more fervent and fruitful Love. Oh what an addition would it be to all this precious Mercy, if this Love poured out might draw forth p. 86mine, and my ſoul might flame by approaching unto theſe thy flames? and that Love drawn out by the ſenſe of Love might be all my Life? O that I could love thee, as much as I would Love thee! yea as much as thou woulſt have me love thee! but this is too great an Happineſs for Earth: Thou haſt ſhew'd me the place where I may attaine it. My Love is there in full Poſſeſſion, who hath left me theſe pledges, till he come and fetch us to himſelf, and feaſt us there in our Maſters joy. O Bleſſed Place! O Bleſſed Company, that ſee his Glory, and are filled with the ſtreams of thoſe Rivers of Conſolation! yea happy we, whom thou haſt called from our dark and miſerable state, and made us Heirs of that Felicity, and Paſſengers to it, and Expectants of it, under the Conduct of ſo ſure a Guide? O then we ſhall love thee, without theſe ſinfull pauſes and defects, in another meaſure and another manner than now we do. Till then my God, I am devoted to thee; by Right and Covenant I am thine! My ſoul bears witneſs againſt my ſelf, that my defects of love have no Excuſe: Thou deſerveſt all, if I had all the love in Heaven and Earth to give thee. What hath this vaine world to do with my Affections? what is there in all the ſufferings, that man can lay upon me, that I ſhould not joyfully accept them, for his ſake that hath redeem'd me from Hell, by ſuch p. 87matchleſs voluntary ſufferings? Lord ſeeing thou ſo regardeſt ſo vile a Worm, my Heart, my Tongue, my Hand confeſs that I am wholly Thine. O let me live to none but thee, thy ſervice, and thy Saints on Earth! O let me no more return unto Iniquity: nor venture on that ſin, which kill'd my Lord? And now thou haſt choſen ſo low a dwelling, O be not a stranger to the heart thou hast ſo freely choſen! O make it the daily Reſidence of thy Spirit! Quicken it by thy Grace, adorn it with thy Gifts, employ it in thy love, refreſh it with thy joys, and the light of thy Countenance? and deſtroy this Carnality, ſelfiſhneſs, and unbelief! and let the world ſee, that God will make a Palace of the loweſt Heart, when he chuſeth it for the place of his own abode.

To conclude, Did we thus retire at the cloſe of every Lords day, after the Participation of ſolemn Ordinances, to renew our Repentance, to beg needful Mercies, to offer the ſacrifices of Praiſe and Thankſgivings, for the Bleſſings we have and hope for; the Advantages of ſuch a Courſe would be ſo many, and ſo conſiderable; the Conſequences would be ſo comfortable to our own Souls, and ſo beneficial unto others; it would be ſo influential to exerciſe, and increaſe our Grace, to promote our p. 88Aſſurance, to ſecure our Eſtabliſhment and Perſeverance, to render us uſeful in the World, for the Honour of Chriſt and his Goſpel, and the credit of our holy Profeſſion; That it ſurpaſſes the poſſibility of an exact Deſcription, and reſerves its full Diſcovery to be the reward of Experience.

Bleſſed be God for Jeſus Chriſt.