hand, to fet up an imperfect example for our imitation, would be attended with ftill worfe confequences. We know, from the inftances of the faints recorded in Scripture, how apt men are to quote their imperfections as an excufe for themselves, and by copying after thefe, come short of that perfection to which they might have arrived.

Both these defects are remedied in the example of Jefus of Nazareth. His example is perfect, and, at the fame time, has all that effect upon us which the example of one of our brethren would have had. When we behold the man Christ Jesus involved in diftreffes fimilar to our own, clothed with all the innocent infirmities of our nature, and groaning like ourfelves under the finless miseries of life, we are touched with the feeling of his infirmities and his pains; our paffions take part with the illuftrious fufferer, and we behold him in fome measure brought down to our own level. It is from thefe fhades that this picture derives its beauty, derives its effect upon the world, and that, notwithstanding the glory that furrounds it, we recognise our own image, we trace the features and the lineaments of humanity, and by thefe, are drawn to copy after fuch an illustrious pattern of excellence and perfection.

The suffering ftate in which our Lord appeared, not only conduced to the efficacy of his example, but alfo to its more extenfive utility, by prefenting an ample theatre for the fublimeft virtues to appear. It is obferved by an historian, in relating the life of Cyrus the Great, that there was one circumstance wanting to the glory of that illuftrious prince; and that was, the having his virtue tried by fome fudden re

verse of fortune, and struggling for a time under fome grievous calamity. The obfervation is juft. Men are made for fuffering as well as for action. Many faculties of our frame; the most respectable attributes of the mind, as well as the most amiable qualities of the heart; carry a manifeft reference to a state of adversity, to the dangers which we are deftined to combat, and the diftreffes we are appointed to bear. Had the Greeks confulted their own writers, they would have given them proper information on this head. To approve a man thoroughly virtuous, faid one of their fages, he must be tortured, he must be bound, he must be scourged, and having fuffered all evils, must be empaled or crucified.

Who are the perfonages in history that we admire the most? Those who have fuffered fome fignal diftress, and from a host of evils have come forth conquerors. If we look into civil history, need I call up to your remembrance the patriots of Greece, the heroes of Rome; the wife, the great, and the good of every age, who grew illuftrious as they grew distressed, and in the darkest hour of adversity fhone out with unwonted and meridian fplendour. If we look into facred hiftory, we fhall find that the good and holy men, who are there pointed out as patterns to the world, like the Captain of their salvation, were made perfect through fuffering. The moft illuftrious names that are recorded in the book of life, the patriarchs of the ancient world, the prophets of the Jewish state, the martyrs of the Christian church are witneffes on record of this important truth, that the most honorable laurels are gathered in the vale of tears, and that the crown of glory fits brightest on

the brows of those who have gained it with their blood. Jefus of Nazareth, too, was appointed to learn obedience by the things that he fuffered. All the virtues of adverfity fhone forth in his life. The patience that acquiefces with cheerfulness, in all the appointments of Providence, the magnanimity which triumphs over an enemy by forgiveness, the charity which prays for its perfecutors, are striking and confpicuous parts of his character. But we injure his merit as a sufferer, if we confider it only as breaking out in fingle and occafional acts of virtue. His fufferings themselves, his condefcending to become a victim for the fins of men, and to die for the happinefs of the world, is an infinite exertion of benevolence that admits of no comparison, that is tranfcendent and meritorious. The confideration of this, more than the circumftances of his departure, more than the rocks which were rent, than the fun which was darkened, than the dead which arofe, had we been prefent at the fcene, fhould have made us cry out with the centurion, "Surely this man was the "Son of God."

In the third place, If we confider our Saviour as a priest, who was to make an atonement for the fins of men, the expediency of his making this atonement by fufferings and death, will be manifeft. It is one of the doctrines revealed in the New Teftament, that the Son of God was the Creator of the world. As therefore he was our immediate Creator, and as his defign in our creation was defeated by fin, there was an evident propriety that he himself should interpose in our behalf, and retrieve the affairs of a world, which he had created with his own hands. But it

is evident, at firft fight, that redemption is a greater. work than creation; that it requires a more powerful exertion to recover a world lying in wickedness, to happiness and virtue, than to create it at firft in a ftate of innocence. In the work of redemption, therefore, it was expedient, that there fhould be a brighter display of the divine perfections, and a greater exertion of benevolence than was exhibited in the work of creation. Now, if God, without a fatisfaction by sufferings, and by a mere act of indemnity, had blotted out the fins of the world, fuch a difplay of the divine attributes would not have been given. But by the Son of God's appearing in our nature, and suffering the punishment which was due to our fins, a scene is presented, on which the angels defire to look. This, in the language of Scripture, was the glory that excelleth; here the Almighty made bare his holy arm, and gave teftimony to the nations what was in the power of a God to effectuate. Hereby all the perfections of the divine nature were glorified. That immaculate purity, which cannot look upon fin, and that aftonishing love which could not behold the ruin of the finner, were awfully difplayed. The majefty of the divine government was sustained, and the rigour of the law was fulfilled, juftice was fatisfied, mercy without restraint, and without meafure, flowed upon the children of men. In fhort, more glory redounded to God, and greater benevolence was made manifeft to men, than when the morning ftars fung together at the birth of nature, and all the fons of God fhouted for joy.

In the last place, If we confider our Saviour in that state of glory to which he is now afcended, the pro

priety of his being made perfect by fufferings will more fully appear. Because he humbled himself, and became obedient unto death, therefore hath God highly exalted him, hath given him a name above every name, and committed to him all power in heaven and in earth. By the appointment of Providence, fuffering hath ever been the path to honor. Ought not Chrift, therefore, alfo to have fuffered, and to enter into his glory? As, upon earth, he fubmitted to the lowest degree of abasement, and appeared in the form of a servant, he is now in heaven exalted to the highest pinnacle of honor, and appears in the form of God. As, in his ftate of humiliation, he was poor, and had not where to lay his head, he is now the Lord of nature, and inherits the treasures of heaven and of earth. Instead of the mock title of King of the Jews, which they wrote upon his cross, he is now in very deed the King of kings, and the Lord of lords. Instead of the crown of thorns, which pierced and wounded his blessed head, he is now for ever encircled with a crown of glory.

What dignity does it reflect upon all our race, that one who wears our likeness, who is not afhamed to call us brethren, now fits upon the throne of Nature, now holds in his hand the fceptre of Providence, and exercises uncontrolled dominion over the visible and invifible worlds! What abundant confolation will it administer to Christians in all their afflictions, what openings of joy will it let down into the vale of tears, when we recollect that the Governor of the world is a God who partakes of our own nature, who, in the days of his humanity, had a fellow-feeling of all our