came to Jesus, and saw that he was dead already, they brake not his legs; But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw it bare record, and his record is true; and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced. And after this, Joseph of Arimathea, (being a disciple of Jesus, but secretly for fear of the Jews,) besought Pilate that he might take away the body of Jesus: and Pilate gave him leave. He came therefore, and took the body of Jesus. And there came also Nicodemus, (which at the first came to Jesus by night,) and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore, because of the Jews' preparationday; for the sepulchre was nigh at hand.

THERE was a tradition among some Christians of the early church, that the place of the second Adam's crucifixion, was the place where the first Adam was buried,— that on the spot where the tree of death and shame was reared, there lay the remains of him who by his transgression brought death into the world. The truth or the falsehood of this tradition, is a matter of no moment. One thing, however, is true, and of vital importance to us all, that at the cross of Christ there was destroyed "Death, and him that had the power of death;" and that by the death and suffering of the "Lord from heaven" upon the accursed tree, there was a glorious deliverance wrought out for them, who "through fear of death, are all their lifetime subject to bondage." As regards the whole company of the redeemed, there was under the cross of Jesus, the burial of the "body of sin and of death," while from his bruised and wounded form, there flowed forth the stream of "glory, honour, and immortality."

Let us then, as we have heretofore followed our Master

into the gloomy shades of Gethsemane, now gaze on him as he is "lifted up" upon the cross, a spectacle to men and angels, closing a life of suffering with a death of shame; and evidencing more and more brightly as he sinks into the grave, the mightiness of that power by which when lifted up, he was "to draw all men unto himself."

The manner in which crucifixion was conducted is generally supposed to be the following. The upright post, with the transverse beam fixed upon it, was laid upon the ground, the criminal was then nailed to it as it lay horizontally, and then the whole was raised up and fixed in an aperture prepared to receive it. It is supposed that just at the moment when this excruciating torture was being endured by the Lord Jesus, he uttered that most touching and beautiful petition to his heavenly Father, "Father, forgive them, for they know not what they do!"

Some have considered that this prayer had reference only to those soldiers who were immediately concerned in the act of raising the Redeemer on the cross, and that it is most probable that all of those who were thus engaged, were afterwards converted to the faith of Jesus. That one who had the command of the soldiers at that time was so, there is good reason for believing from his exclamations about the time of the death of Jesus, "Truly this man was the Son of God!" "This was a righteous man." Of the others we have no farther record, and therefore cannot tell what the effect of this prayer, as regards them, was. Though at the same time it is delightful to contemplate the possibility of these persons being trophies to the wondrous grace and unquenchable love of him whose death they were so awfully instrumental in accomplishing.

The day of the revelation of all things will alone unfold the sparkling gems which were recovered for the Redeemer's crown of glory, even at the foot of his cross

of agony.

But it is most probable that this prayer of our beloved Master had a wider and more extensive signification. That it had reference not only to those directly concerned in the work of death, but also to those who were in any respect instrumental in bringing about his crucifixion. Not that our Lord prayed generally for them all, but only according to that purpose which he had so strongly marked in his prayer in the midst of his disciples, "I pray-for them whom thou hast given me." And, doubtless, many of the thousands who believed on the day of Pentecost, and of the "people who came together to that sight, and who beholding these things, smote their breasts and returned,"-doubtless many of these, in their future conversion, were the living answers of the Father's sovereign grace, to the powerful intercession of Him, whom he heareth always.

And observe, the expression "for they know not what they do," is not a reason given, why the Father should forgive them; on the contrary, the wilful ignorance of many was an aggravation of their guilt. The Saviour did not urge it as a plea for pardon, nor did he ground his intercession upon it, which ever rests solely on his own meritorious sacrifice; but it is mentioned as descriptive of the persons who are the objects of the gracious compassion of our "merciful High Priest," "the ignorant and them that are out of the way."

Oh that the spirit of our Divine Master, in this as in all other things rested upon us! That we might return every evil with good, and be as eager to forgive, as we

are naturally prone to revenge. He beautifully exemplified his own command of love, "pray for them who despitefully use you,"-would that we might ever have a prayer ready to give back for every injury inflicted on us. And then, if the object of our intercession were not softened and melted by it, we should as least be benefited ourselves; it would "return into our own bosom," and give a holy peace, and calm submission to the will of our righteous Judge, which never can be ours, if we "avenge ourselves.”

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We proceed to notice another circumstance connected with the crucifixion of Jesus. Pilate, who had so unjustly permitted his death, "wrote a title and put it on the cross, and the writing was, Jesus of Nazareth the King of the Jews. This title then read many of the Jews for the place where Jesus was crucified was nigh unto the city, and it was written in Hebrew, and Greek, and Latin." These three languages were selected by the Roman Governor, in order that all of whatever country they were, who approached the cross, might be able to read the inscription. Whatever might be his object in writing this title, whether he did it in a fit of spleen at the Jews, because by their threats they had induced him to give up Jesus, in order to deride and insult them; or with the desire to make more public his giving up to death one who had been accused of aiming at kingly power;— whatever were his reasons, his conduct was overruled in the providence of God to exhibit in the most remarkable manner in the face of the whole Jewish people, the eternal truth that he who was suffering was king of the Jews.

That this was keenly felt by the leaders of the people is manifest; because "the Chief Priests said unto Pilate, Write not, the king of the Jews, but that he said I am the king of the Jews." Pilate however was not to be moved

now, though he had formerly yielded when he ought to have remained firm, "What I have written," he replied, "I have written." And mark how singularly Pilate was led to that title which is ever that by which the sinner desires to recognize Jesus. A Nazarene, a poor, despised, suffering man; and yet a king, powerful, and willing as he is able, to deliver his people. He who has had his heart opened to receive a knowledge of salvation, and of the tender mercies of his God, always desires to have his Master before him in that twofold light, as a sufferer to atone and redeem, as a king to judge, and fulfil to the very letter the promises he has freely made.

But let us now briefly notice the different prophecies which were fulfilled at this time, when the Lord Jesus hung upon the accursed tree. First, we have that recorded by the evangelist now before us. The soldiers distributed the garments of Jesus among themselves, and cast lots for his coat. In this was literally accomplished that prediction in the 22nd Psalm, "They part my garments among them and cast lots on my vesture." Again, as he was crucified between two thieves, this scripture was fulfilled, “And he was numbered with the transgressors." Further, we are told that "Jesus, knowing that all things were now accomplished, that the scriptures might be fulfilled, saith, I thirst;" that is, the scripture did not put this language into his mouth, but he used it, in order that what followed might fulfil the prophecies of scripture. "Now there was set a vessel full of vinegar, and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth." Matthew tells us that they mingled gall with the vinegar; possibly with the wicked and malicious intention of adding to his sufferings; and thus that saying of the 69th Psalm was accomplished: "They gave me also gall for my meat,

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