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may not remind them of some part of the history of their Lord and Master, "who left them an example of suffering, that they should" cheerfully "follow his steps."

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2. His perfect knowledge and foresight of those sufferings which we emphatically call his passion. How often does he speak of them, and describe the circumstances as if they were actually present? Futurity is, in mercy, concealed from us. It would often bereave us of all present comfort, if we knew what the next year, or, perhaps, what the next day would bring forth. If some of you could have foreseen, many years ago, what you have since been brought through, you would probably have sunk under the apprehension; or the stoutest of us might sink now, if we were certainly to know what may be yet before us. But Jesus, long before he made atonement for our sins, had counted the cost. And though his love determined him to save us, the prospect, which was continually present to his view, of the approaching unutterable agonies of his soul, of all that he must endure from God, from the powers of darkness, and from wicked men, when he should "be "made a curse for us, to redeem us from the curse of "the law;" I say, this tremendous prospect, was, doubtless, a perpetual source of sorrow.

3. The frame of his spirit. Whoever has a measure of the mind that was in Christ, must be proportionally burdened and grieved, like righteous Lot in Sodom‡, with the wickedness around him, if he lives in society. Who that has any regard for the honour of God, or the souls of men, can hear and see what passes every hour; how the authority of God is affronted, his goodness

1 Pet. ii. 21. + Gal. iii. 13. + 2 Pet. ii. 8.

abused, and his mercy despised, without emotions of grief and compassion? If we are spiritually-minded, we must be thus affected; and we should be more so, if we were more spiritual. But the holiness of MESSIAH, and, consequently, his hatred of sin, was absolutely perfect. His view of the guilt and misery of sinners, was likewise comprehensive and clear. How must he be therefore grieved by the wickedness and insensibility of those with whom he daily conversed! especially as he not only observed the outward conduct of men, but had an intimate knowledge of the evil heart, which is hidden from us. In this sense his sufferings and sorrows began with his early years, and continued throughout the whole of his life. He undoubtedly could say, with an emphasis peculiar to himself, "I beheld the "transgressors, and was grieved;""rivers of waters ran "down my eyes, because men keep not thy law."

SOWS.

We call ourselves the followers and servants of him who was despised of men, and encompassed with sorAnd shall we then "seek great things for ourselvest," as if we belonged to the present world, and expected no portion beyond it? Or shall we be tremblingly alive to the opinion of our fellow-creatures, and think it a great hardship, if it be our lot to suffer shame for his sake, who endured the cross, and despised the shame for us? Rather may we account such disgrace our glory, and every loss and suffering, that we may endure for him, a gain; while on the other hand, we learn with the apostle Paul, to esteem every gain and honour this world can offord, " to be but loss and dung "in comparison of the excellency of the knowledge of "Christ Jesus our Lord."

* Psal. cxix. 136. 158.

+ Jer. xlv. 5.

Phil. iii. 8.

SERMON XVIII.

VOLUNTARY SUFFERING.

ISAIAH 1. 6.

• gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.

THAT which often passes amongst men for resolution and the proof of a noble, courageous spirit, is, in reality, the effect and mark of a weak and little mind. At least, it is chiefly owing to the presence of certain circumstances, which have a greater influence upon the conduct than any inherent principle. Thus may persons who appear to set death and danger at defiance in the hour of battle, while they are animated by the examples of those around them, and instigated by a fear of the punishment or shame they would incur if they deserted their post, upon a change of situation, as for instance, on a bed of sickness, discover no traces of the heroism for which they were before applauded, but tremble at the leisurely approach of death, though they were thought to despise it under a different form. It was not true fortitude, it was rather a contemptible pusillanimity, that determined the celebrated Cato to destroy himself. He was afraid of Cæsar; his dread of him, after his victories, was so great, that he durst not look him in the face; and, therefore, he killed himself to avoid him. To the same meanness of sentiment we may confidently ascribe the pretended gallantry of modern duellists. They fight, not because they are not VOL. IV.

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afraid of death, but because they are impelled by another fear, which makes a greater impression upon a feeble, irresolute mind. They live upon the opinion of their fellow-creatures, and feel themselves too weak to bear the contempt they should meet with from the circle of their acquaintance, if they should decline acting upon the false principles of honour, which pride and folly have established. They have not resolution sufficient to act the part which conscience and reason would dictate, and therefore hazard life, and every thing that is dear to them as men, rather than dare to withstand the prevalence of an absurd and brutal

custom.

A patient enduring of affliction, and especially of disgrace and contempt, to which the characters the world most admire are confessedly unequal, is a much surer proof of true fortitude, than any of those actions which the love of praise, the fear of man, or even a mercenary attachment to lucre, are capable of producing. True magnanimity is evidenced by the real importance of the end it proposes, and by the steadiness with which it pursues the proper means of attaining that end; undisturbed and unwearied by difficulty, danger, or pain, and equally indifferent to the censure or scorn of incompetent judges. This greatness of mind is essential and peculiar to the character of the Christian-I mean the Christian who deserves the name. His ends are great and sublime, to glorify God, to obtain nearer communion with him, and to advance in conformity to his holy will. To attain these ends, he employs the means prescribed by the Lord, he waits at Wisdom's gates*, and walks in the paths of dependence and obe

* Prov. viii. 34.

dience. He therefore cannot conform to the prevailing maxims and pursuits of the many, and is liable to be hated and scorned for his singularity. But he neither courts the smiles of men, nor shrinks at the thought of their displeasure. He loves his fellow-creatures, and is ready to do them every kind office in his power; but he cannot fear them, because he fears the Lord God.

But this life the Christian lives "by faith in the Son "of God." Jesus is the source of his wisdom and strength. He likewise is his exemplar. He is crucified to the world by the cross of Christ; and a principal reason of his indifference to the opinion of the world, is the consideration of the manner in which his Lord was treated by it. He is the follower of him who said, "I gave my back to the smiters, and my cheeks น to them that plucked off the hair; I hid not my face "from shame and spitting."

We may observe, from the words, that the humiliation of MESSIAH was voluntary, and that it was ex

treme.

I. With respect to his engagement, as the Mediator between God and sinners, a great work was given him to do, and he became responsible; and therefore, in this sense, bound, and under obligation. But his compliance was likewise voluntary, for he gave himself up freely to suffer, the just for the unjust. Could he have relinquished our cause, and left us to the deserved consequence of our sins, in the trying hour when his enemies seized upon him, legions of angelst, had they been wanted, would have appeared for his rescue. But if he was determined to save others, then his own suffer

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