April 4

Olives." Now this garden may be viewed as a place of suffering, and of retirement; and so two things may be observed. First, That the prospect of suffering should not prevent our joy and praise. Though our Saviour had announced the treason of Judas; foresaw the denial of Peter, and the desertion of all the disciples; and knew that he was now going into Gethsemane to agonize there, and there to be apprehended and led away to crucifixion—yet this does not hinder his previously singing a hymn! Does not this say to his followers, rejoice evermore? In every thing give thanks? A Christian should say with David, "I will bless the Lord at all times, his praise shall continually be in my mouth. I look for changing scenes and trying dispensations, but I shall always have to sing of mercy as well as judgment—and of mercy in judgment." "Come," would Luther say to Melancthon, a wise man, but more timorous than himself, when prospects looked dark and distressing at the beginning of the Reformation: "Come, let us sing the forty-sixth psalm: and let earth and hell do their worst." Should it not reprove and humble us, that we have so little of the mind that was in Christ Jesus, especially when we consider the greatness of his sufferings, and the comparative lightness of our own? If we are not filled with murmurings and complainings, we are often silent in his praise, as if we had nothing to be grateful for, though encompassed with his goodness. The impression of one trial will make us insensible to the claims of a thousand blessings. But Christ might well sing. He knew God would be with him in the trying scene. And will he not be with you? Has he not said, "I will be with thee in trouble?"—And he had a joy set before him at the end of his conflict, the prospect of which might well induce him more than to submit. And have not you? Could you see the issue of all your trials, you also would—you must—rejoice in hope of the glory of God.

Secondly, That religious ordinances and engagement should not lead us to dispense with retirement. When therefore they had ended the communion by singing a hymn, they went out into the mount of Olives, whither he had often resorted for prayer and meditation. It is alone, after you have left the worship, and especially the table of the Lord, it is there that you can revive the remembrance; that you can bring home to yourselves what you have heard and seen; that you can call your consciences to an account; that you can yield yourselves afresh unto the Lord; that you can implore that divine influence which alone giveth the increase.

The neglect of this practice will explain the reason why many who attend the services of the sanctuary derive so little advantage from them—"Through desire a man having separated himself seeketh and intermeddleth with all wisdom.

APRIL 4.—"And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus."—Luke 23:26.

In the course of a few hours he had taken many a weary and painful step. From the communion chamber he had walked to the garden of Gethsemane—From Gethsemane he was hurried away, bound as a prisoner, to Annas—From Annas to Caiaphas—From

Caiaphas to Herod--From Herod back again to Pilate--so that he had already traversed a great part of Jerusalem. But he must take one melancholy walk more--It is from the judgment-hall to Golgotha.

With us not only hours but days, and frequently even weeks, elapse between the sentence of death and the execution: and Tiberias, the present emperor, had issued an order some years before, that no criminal should be executed till ten days after his condemnation. But the benefit of this edict did not extend to murderers and rebels, as it was judged necessary for the public safety and tranquillity, that such malefactors should be immediately put to death. Jesus was arraigned as a mover of sedition as well as a blasphemer; and therefore as soon as ever the sentence was pronounced upon him, he was led away to be crucified. But he was not taken by surprise. He knew that his hour was come; and was ready to welcome its approach.

He was not conveyed to the place of execution, but walked. Nor was this all. Among the Romans the criminal carried his cross. The design of the custom was good. It was to intimate that he was the author of his own punishment; and seemed to say to him, "Hast thou not procured this unto thyself?" The outstretched arms of the criminal were fastened to the transverse beam, while the upright part of the cross rested between his shoulders, and extending down his back dragged on the ground. In this manner was Jesus to go forward. And in his case the imposition was not only humiliating but painful, owing to the bruises and soreness produced by the scourge. Yet thus was he pressed with the heavy load, and had to exert all his strength to draw along the instrument of his death. And considering his agony in the garden, his fatiguing night, his want of sleep and refreshment, and his loss of blood; no wonder he was found unequal to the continuance of the task, at least in the manner his executioners wished. Hence the relief afforded him. This relief was not from tenderness to him, but to hasten the execution. They saw that he grew weak, and frequently paused; and were fearful lest he should fail before he reached the top of the hill. This would have occasioned delay; and their wish was to get the crucifixion over, and the bodies taken down, before the Sabbath began. And such was their haste, that by nine o'clock he was lifted up from the earth! He had drawn the burden through the streets, and was now between the city gate and the foot of Calvary, in the ascending of which his difficulty would be increased. Here the procession met Simeon. Simeon was of Cyrene, a city of Libya, a thousand miles distant from Jerusalem. He was an African and a black--never the worse for this--yea, we hope it was a token for good with regard to a race chargeable with so guilty a skin. He seems to have been a man of some note: at least he was the father of Rufus and Alexander, who were afterwards distinguished in the church. Simeon was coming up from the country, either to do business or to attend the Passover. Nothing therefore could be more accidental than this meeting--But how much in his history depended upon it! We cannot help thinking he was a secret disciple of Jesus; and seeing him thus suffering, and ready to sink, he betrayed his sympathy and regard by his looks and words. This was enough for the soldiers