subdued provinces, to be crucified by scores or by hundreds. When Christ was crucified two others were crucified with him, the one on the right hand, the other on the left. In what, then, consists the singularity of his crucifixion? Can any here be so ignorant as to require a formal answer to that question? It was the singularity of his character. Were we to say that he was an extraordinary man, we should say what was true; but we should utter only a small portion of the truth. He who was crucified on Calvary was the Son of God in human nature. And though it was only his human nature that suffered or was capable of suffering, that nature was so intimately united to the divine that they constitute one person. Hence it is said that the "Lord of glory was crucified;" that the Prince of life was betrayed, and killed, "and murdered." We say, then, that the divinity of Christ renders his crucifixion an event not only singular, but altogether unique, absolutely unparalleled: for, as far as we are informed, there is no occurrence equal or at all similar to it in the history of the universe. And hence it has been said, "the cross stands, therefore, amidst the lapse of ages and the waste of worlds, a single and solitary monument." When we recollect that Jesus Christ was a person possessed, not only of immaculate innocence as man, but of all divine excellencies and glories, and that he was the object of the Father's infinite love, his subjection to the shame and the tortures of the cross seems a thing so strange and mysterious, it implies such an immeasurable descent on his own part, and the appointment of it by the Father seems so repugnant to all our conceptions of Divine wisdom, and justice, and goodness, that we feel it an event hard to be believed, -almost incredible. If there be any who have never said to themselves, How can these things be? the

reason probably is, not that they are stronger in faith, but weaker in understanding than other men-that they have never reflected on the subject with becoming attention.

Set yourselves, my friends, for a few moments to meditate earnestly on the fact that the Lord of glory— the Creator of the universe-was crucified : Your faith will probably be staggered, and your reason perplexed. You will find it requisite to fall back for support on the evidence by which the fact is attested; you will find that it is necessary, not only to attend carefully to the conclusive and resistless nature of that evidence, but to consider the event in connexion with its intentions and results; and to remember, further, that the "thoughts and ways of God are not as the thoughts and ways of man," in order to have your doubts dissipated, and your faith re-assured.

II. The crucifixion was an event predicted long before its accomplishment.

About a century ago an infidel of some note published a work which was intended to deride the claims of Christianity, and which was entitled "Christianity as old as the Creation." Like the inscription on the cross, and like some other compliments pointed at the Saviour in contemptuous mockery, that ironical title expressed only "the words of truth and soberness." Jesus of Nazareth was indeed "the King of the Jews," and his religion is almost coeval with the creation. Scarcely had man fallen till intimation was mercifully given of a glorious deliverer and restorer; and in the very first promise of a Saviour, it was foretold, though in obscure and enigmatical terms, that it was by sufferings and death that he was to vanquish the tempter and destroyer of man, and rescue them from his baleful dominion. He was to bruise the head

of the tempter; but in doing so his own heel was to be bruised.

In predictions afterwards delivered, and in ordinances afterwards appointed, the death of the Redeemer was foreshown, and foreshown clearly and distinctly. The sacrifices of the Mosaic economy prefigured that great sacrifice which the Son of God was to offer once for all, and by which he was to make a complete and effectual atonement; and in the Psalms and in the prophets, the occurrences of his life, and the sufferings of his death, are depicted almost with the particularity and plainness of a historical narrative. Not only the general fact of his death, but the mode of it, was explicitly foretold; for in Psalm xxii. it is intimated that his hands and his feet were to be pierced. This prediction refers undoubtedly to his crucifixion—a prediction which, if it had been understood, would, like many others relative to him, have appeared beforehand utterly improbable, as it was by the Jews that he was put to death, and crucifixion was not a Jewish, but a Roman punishment.

With regard, then, to the event mentioned in the text, we stated it as a second particular, that it was predicted long prior to its accomplishment. Nor is this particular to be regarded as unimportant or uninstructive. The fact that Christ was exhibited as a Lamb slain from the foundation of the world, and the frequency and the clearness with which his death is mentioned by the ancient prophets, demonstrate the high importance attached to it in the counsels of heaven; and the circumstance that even the mode of it was previously mentioned, indicates that it was necessary or expedient, not only that he should die, but die in that particular manner. And accordingly it is elsewhere intimated, that he died by crucifixion in order that he might the more evidently and fully bear the

turely called away from the land of the living, and when his family and friends, the church and society, are deprived of the inestimable benefit of his instructions, and his prayers, his exertions, and his example! But on the other hand, "if we love him we will rejoice that he has gone to the Father;" that his warfare is accomplished; that he is removed from a scene of imperfection and sin, of conflict and sorrow, to a region of sinless purity, of impregnable safety, and of untroubled repose.

You perceive, then, that paradoxical though it seems, it may yet happen that the same event may be at once of a mournful and joyous nature. Such an event was the death of Christ. We have seen that, in some respects, it was an event most distressing and mournful, but in some respects it was also the most consoling and joyful event that ever occurred on earth. To be convinced of this, contemplate its consequences and effects, in reference both to us and to himself. Contemplate its consequences in reference to our fallen and wretched race. It did what nothing else could have done; it made a true and complete satisfaction to divine justice for human guilt; removed all the obstacles that obstructed the exercise of pardoning mercy, and opened a way for the proclamation of a gratuitous remission, and an eternal redemption to men of all kindreds, and tribes, and nations, and languages. By consummating the typical ordinances of the law, it virtually repealed that dark and cumbersome dispensation, and introduced the evangelical economy of light and splendour, of simplicity and liberty. View the crucifixion of Christ in reference to himself personally, and it furnishes a legitimate ground of triumphant rejoicing; for it was the means of elevating him to new honours and dignities in heaven, and it is to be the means of extending his renown to the remotest boundaries of the earth. His death conducted

to a life of immortal power, and happiness, and glory. The cross was the way to the throne, the crown, and the sceptre. "For the suffering of death, he was crowned with honour." "He humbled himself, and became obedient to death, even the death of the cross; wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." If, then, the death of Christ be an event at once most mournful and joyous, it becomes us to regard it with mingled emotions of grief and gladness; to rejoice in it, but to rejoice with trembling.

V. The crucifixion was a most important event. Of all the attributes that can be predicated respecting the death of Christ, this is manifestly the most momentous. But it will not be necessary to insist on it at greater length than on the others; partly because what was said on them, will serve for the illustration of this; and partly because the considerations which demonstrate the importance of that event, may be presumed to occur spontaneously to our contemplations. If we are asked what are the principal elements which impart dignity and importance to any event, the two on which we ought to fix are, its tendency to promote the happiness of man, and its tendency to advance the glory of God. Examine the death of Christ in its bearings on each of these objects, and you will pronounce it the most momentous occurrence that the annals of earth or heaven, of time or eternity, will have to record. View it in reference to the interests and the happiness of

* Heb. ii. 9.

Phil. ii. 8-11.