arose to such a height, in the man Jesus Christ, as is beyond the power of a mere human mind to receive.

2. THE above description evidently represents the sufferings of Christ as being peculiarly great, and attended with some singular circumstances which gave an edge to his sorrow. The amazement which took hold on him before the arrival of his enemies, the agony into which he fell while in the garden, and his repeated and fervent importunities that the cup he was about to drink might if possible, pass from him; are, all indications of evils in prospect, far greater than those of a mere separation of soul and body. But just before, he appeared with great calmness and composure, instituting the sacrament of the supper, and communing with his disciples in it. But, in a few moments, without any visible cause from any difference of external circumstances, he discovers great perturbation of spirit; and, was in such agony of mind as was too much for nature to bear. This must, certainly, have arisen from some invinsible cause ; nor can it be accounted for any otherwise than by supposing that it arose from the immediate hand of God. These circumstances would naturally suggest to the disciples, that there was something far more trying to the mighty Saviour, in that scene of sufferings that was before him, than either the mere indignity he suf fered from men, or the pangs of natural death. The pains of death were, soon after, suffered by his disciples, without any such complaint: And, the prospect of suffering death for the sake of Christ, and in his cause, was so far from being terrifying and distressing that it was rather joyful and comforting to them. Accordingly, when the Lord sent Ananias to Saul, afterwards called Paul, to perform a miraculous cure upon him; he tells him, that this Saul was a chosen vessel unto the Lord, to bear his name among the gentiles; and says, "I will shew him how great things

"he must suffer for my name's sake."(g) The strong crying and tears, therefore of the Saviour, and the mighty agonies into which he fell before his death; together with his most affecting exclamation on thé cross, "My God, my God, why hast thou forsaken "me!" when compared with the patience, serenity and fortitude with which his disciples afterward suffered death for his sake; must strongly indicate distress and pains peculiar to Him who made his soul an offering for sin. Be the occasion, or especial reason of these sufferings what it may, it is nevertheless manifest that there was something very peculiar in the sufferings themselves; and that they had an unparalleled sharpness in them. What can be more dishonorable to the character and dignity of Christ, especially as he is held forth as the most perfect pattern of meekness, and patience under sufferings; than to suppose his distress and anguish did not rise to an height far exceeding any thing that was ever endured by a mere man? We have no other way to reconcile his bitter cries and complaints, with that patience, that quiet resignation for which he is so much celebrated in the word of God; than by magnifying his sufferings, and heightening our ideas of their weight and great

ness.

3. It is, therefore natural to suppose that the principal pains endured by the Lord of glory, in that hour of darkness, were seated particularly in his mind-that the views of mind which then possessed him, were far more distressing than the pains of mere animal, sensitive nature. If that forsaking him of God which oc casioned his bitter exclamation on the cross, was merely his being given up into the power of wicked men, to be put to death; we can still see nothing more dreadful in it, than merely his suffering the pains of

(g) Acts ix. 16.

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dying. We have, therefore, reason to suppose that such views of things, such a sense of the awful and terrible nature of divine wrath, then crouded in upon him, and filled his pure and holy mind, as quite overwhelmed him with sorrow; and, were far more insupportable than the pangs of natural death. Thus, might he be said eminently to be a man of sorrows, and acquainted with grief. All the concomitant circumstances of his death, especially when compared with the behavior of his followers under the sufferings they endured for his sake, very naturally concur to suggest these apprehensions concerning the sufferings of Christ.

HAVING thus taken a view of the sufferings themselves which our Lord underwent: in order to understand the language and import of them, we may, in the first place, consider the hand and agency of God in them; and then, the evidence we have of their being expressions of divine anger.

I. We may consider the hand and agency of God, in the sufferings of Christ. Though Christ was God as well as man, and it was indeed GOD that was manifest in flesh; yet so long as he was in the world he acted in a subordinate capacity, put on the form of a servant, and subjected himself to the will and government of his Father who was in heaven, Christ in his whole person, however dignified by being peculiarly and eminently the Son of God, was a servant and became obedient. And every event and circumstance of his life are to be attributed to the providential gov ernment and disposal of him who is only God, as their cause, as truly and in as high a sense as the events and circumstances of the lives of mere men.

On this ground we observe,

1. THAT GOD brought on the man Jesus Christ, all the evils and sufferings which he endured. His hand and agency were not less visible, nor his power and providence less active, in bringing sufferings and death on his only begotten Son, than on sinners of mankind. Nor indeed was the governing providence of God less concurrent and active, in bringing pain and distress on the man Jesus Christ, than it is in bringing evils on impenitent sinners, either in this world or the world to come. The flame which consumed the life of the Saviour, was as truly lighted up by the power of God; as that which will torment his enemies, day and night, forever and ever. This is manifest, as well from the language in which this event is spoken of in the word of God; as from the nature and reason of things. Thus it is said, JEHOVAH laid on him the iniquities of us all: And it pleased JEHOVAH to bruise him and put him to grief.(h) God also saith, by the prophet, relative to this event, "Awake, O "sword, against my Shepherd, and against the man "that is my fellow, saith the Lord of hosts: smite "the shepherd, and the sheep shall be scattered."(i) Therefore the Apostle Peter acknowledgeth the death of Christ to be the effect of the hand and determinate counsel of God: And that though men crucified him with wicked hands, they nevertheless did no more than what the hand and counsel of God, determined to be done.(k)

It would be very inconsistent, both with reason, and the plain and natural import of these scripture-expressions, to suppose that he who is only God, the original and supreme Governor of the world, suspended even in the least degree, that agency which had hitherto been unremitted and universal; stept aside, and stood as a mere spectator of this horrid scene. If this

(h) Isai. liii. 6, 10. (i) Záčhari, xiii. 7,- (4) ́Acts iv. 28.

were the case, how it could before, with propriety, be predicted that God should smite, and bruise, and put him to grief; and afterward be acknowledged that his sufferings and death were the effects of the hand and determinate counsel of God; is not easy to be comprehended. Were it so that the hand and power of God were less active in bringing those evils on Christ, than in any other evils brought on moral beings; it is not easy to see why Christ, who, in character of mediator, always considered himself as a servant, and acknowledged subjection to God, should yet cry to Him for help and deliverance. It is evident, therefore, that whatever evils were endured by Christ, were from the hand of that God between whom and men he acted as mediator: All the sufferings he endured, were from his active power and providence; they were as much from the hand of God, as any evils that were ever brought on any of the human race.

2. ALL the conduct of God, in his providential government over his creatures, is expressive, and hath a language in it. None of the providences of God are without meaning; but are all instructive and significant. They exhibit the same uniform and glorious character that is held up in his word. The same purposes and designs, the same most perfect and excellent disposition, which are expressed in words, in the holy scriptures, are delineated and exemplified in facts, in his providential government. The divine

character is described in words, in the sacred oracles; and exhibited in facts in his providence and works. And the character itself is not less legible, nor its excellencies less visible or conspicuous, in the latter than in the former. The real character, the general disposition of the divine mind, is not less obvious in what he does, than in what he says: Nor could it easily be accounted for that it should be otherwise, while one great end of his word is, to explain the reasons of his