upon earth, mortal man. In his birth, his sufferings, his griefs, and vexations, and in his death, he was man; in this respect he differed from man, that he was entirely without sin; "he was in all points tempted like as we are, yet without sin 1."

It would be a subject of the utmost use to every Christian, frequently and seriously to meditate with himself on such portions of our Saviour's history as detail his unexampled sufferings, and record his conduct under them. It would, in some degree, give us an example how we ought to act, should we be called on, in however inferior a capacity, to follow his steps. And, no doubt, the remembrance of their Lord's behaviour has often been the cause of that patience, fortitude, piety, and resignation, which have marked the conduct of many sincere Christians in their last moments, and under unmerited sufferings. But we shall not sufficiently appreciate our Lord's

torments, or justly estimate the price at which our redemption was procured, if we compare them only with human miseries or human woes. Many, indeed, have there been of our blessed Lord's disciples who, in after times, in imitation of his holy conduct, have gloried to follow his example, and in his name, and for his sake, have laid down their lives. With joy have they called themselves his followers, and, not only without a murmur, but even with satisfaction, have died amid torments scarce less grievous than his own. There was, however, between his sufferings and theirs this material difference, that he had to undergo not only bodily pain, but the internal bitter effects of his Father's wrath; whereas they were not only satisfied in their consciences, that what they were doing was acceptable to God, but they also had the inward comfortable assurances of assistance from the Holy Spirit. Christ's death was a sacrifice for the sins of mankind; that of the holy martyrs was in consequence of their adherence to their faith.

He, doubtless, was supported by the consciousness of the glory which awaited him, "and for the joy which was set before him, endured the cross, despising the shame'. But they had an equal certainty of a reward hereafter; in his resurrection they received an assurance of their own; and with the eye of faith, like the first leader of their noble army, they could "see the heavens opened, and the Son of Man standing on the right hand of God 2." It will give us some idea of the unexampled nature of our Lord's miseries, if we call to mind the exclamation which he made use of on the cross, "My God, my God, why hast thou forsaken me3." But he not only was forsaken of God, but he had also to endure the extremity of his Father's wrath; "On him was laid the iniquity of us all, and with his stripes we were healed." Exposed to the assaults of that author of all evil, who now, doubtless, thought that his hour was

1 Heb. xii. 2.

2 Matt. xxvii. 46.

2 Acts vii. 56.
Isaiah liii. 5, 6.

come, and that the time had arrived when he might hope to achieve a victory over him, who hitherto had remained unconquered; forsaken by God, who, in order that his sacrifice might be complete, left him to himself, and to his own resources; grieved in spirit at the wrath of his Father, which was laid on him as the representative of lost mankind; and assailed by men with a fury equal to that of devils, no wonder that the grief which he bore is represented as so great as to make even himself to pray, that "if it were possible this cup might pass from him '."

To an account of these sufferings we are about to call your attention, but the history has been so accurately related by the Evangelists, that it would be superfluous to enter into a direct detail of the events which befell at our Lord's crucifixion. We will rather endeavour to draw forward such leading circumstances as. may appear more particularly deserv ing your notice, and which may more

1 Matt. xxvi. 39.

clearly represent him to be "truly the Son of God."

The first thing which we will mention, which appears worthy of observation, is the utter want which the Jews had of any real charge against him. The scribes and pharisees, it appears, out of envy and malice, had determined to put Jesus to death, but how to accomplish it they knew not. The false witnesses who pretended to speak of his blasphemy, evidently declared nothing against him worthy of punishment. Pilate, the Roman governor, in whose hands was vested the power of life and death, repeatedly endeavoured to save him from the hands of his enemies, "for he knew that for envy they had delivered him." It was only one argument which at last prevailed with him; "If thou let this man go thou art not Cæsar's friend, whoever maketh himself a king speaketh against Cæsar 2" Though they knew full well how vague and unfounded was their charge; and

1 Matt. xxvii. 18.

2 John xix. 12.