rational creation of God, the serpent only is pronounced accursed.* The circumstances attending the crucifixion, were of the most degrading and humiliJesus suffered naked-his companions ating nature. were two thieves. The spot was Golgotha, a place strewed with the unburied sculls of criminals. Nor were these things done in a corner, but at Jerusalem, the chief city of Jewry. The time chosen was the feast of the Passover, when all the Israelitish males† were wont to repair to the royal city, and thus became spectators of the shame and dishonour cast upon this despised man of Nazareth, "who for the joy that was set before him, endured the cross, despised the shame, and is for ever set down at the right hand of the Majesty on High." * Gen. iii. 14. John iii. 14. + Exod. xxiii. 17. Deut. xvi. 16. CHAPTER LVII. Surely he hath borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all.-Isaiah liii. 4, 5, 6. In "I PRAY thee, of whom did the Prophet speak these words?" was the inquiry of an Eunuch of great authority under Candace, Queen of the Ethiopians, when reading this chapter. Philip replied by beginning at the same scripture, and preaching unto him Jesus. To him alone can we apply the whole chapter. every part it bears so striking a resemblance, that it appears more like a history written by a contemporary, than the prediction of a Prophet who lived at least seven hundred years before the character described. These verses are more valuable than fine gold-they are the key of knowledge-they open to our view a work of immense wisdom and benefit-they make us acquainted with the counsel and plans of Jehovah.By them, a circumstance in the moral government of God, which was before dark and mysterious, is now bright and attractive. They shed a glorious light on the person of Jesus.-By them we understand why he who was "holy, harmless, undefiled, and separate from sinners," was treated with such contempt and cruelty. We no longer see this part of God's moral government, as "through a glass darkly." The veil which is cast around his designs is withdrawn, and the glorious scheme of redemption bursts forth to our astonished senses, sparkling with wisdom, justice, mercy, and love. By them, we are taught that Jesus suffered, not for any sin of his own, but for the sins of his people. The prophet is particular on this point. The life and conduct of Jesus proved him exempt from all the corrupt principles and evil passions of the children of men. He alone is free from imperfection, and his character forms the most perfect model of all that is lovely, amiable, and exalted. In him was no sin, and even the unjust judge who delivered him for crucifixion, was compelled to declare he could find nothing worthy of death against him; no, nor yet Herod, for he had sent Jesus to him. No doubt both Herod and Pilate examined his conduct with eagleeyes, and gladly would have discovered, if possible, something which might give them a plea for condemn ing a man who so publicly declared himself the Messiah. The Jews had looked forward to his coming with much pleasure, for they considered he would deliver them from the Roman yoke, under which they then groaned. The slightest shadow of guilt would have been sufficient for the purpose of these partial Governors, and it deserves observation, that Jesus was brought before them on a charge of perverting the nation, and forbidding to give tribute to Cæsar, saying that he was Christ, a King. But they can prove nothing against him, for the more his character is examined, the brighter it shines; and they are compelled to confess," they can find nothing worthy of death against him." Pilate, from a clear conviction that Jesus was innocent, proposes to release him; but finding that he would draw on himself the malice and hatred of the priests, like a time-serving judge, he gave sentence as they desired, and in the same moment in which he declared he could find no fault in Jesus, did he deliver him over for crucifixion. Pilate could not conceal the horrors of an accusing Yet conscience; sensible of the black injustice of his conduct he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just person, see ye to it." The people said, "his blood be on us, and on our children." In what court of judicature shall we find such another instance? We believe, in none. Never did any one suffer more unjustly than Jesus, if viewed as a private person; but these verses teach us to look upon him as the sinner's surety. Man, from his original corruption and actual transgression, is justly exposed to the condemnation of the law he has so much dishonoured. "All we like sheep have gone astray, we have forsaken the Lord's ways, and turned every one to his own ways." "We have all done that which we ought not to have done, and have left undone that which we ought to have done, and there is no health in us." We have no just plea why the sentence," let the wicked be turned into hell, and all the nations who forget God," be not executed on us. We must lay our hand upon our mouth before the tribunal of God, who is an impartial and righteous Judge, for we justly deserve the curses of the broken law to fall on us. The Divine Being (be it spoken with reverence) cannot, without injustice to himself, and dishonour to his law, (which is holy, just, and good,) allow the guilty to go free. Man must suffer the punishment consequent on his offences, or God must lay aside his justice, which is impossible, for it is an attribute essen |