“As the solemn days proceed, we shall be especially called on, my brethren, to consider His sufferings in the body, His seizure, His forced journeyings to and fro, His blows and wounds, His scourging, the crown of thorns, the nails, the Cross. They are all summed up in the Crucifix itself, as it meets our eyes; they are represented all at once on His sacred flesh, as it hangs up before us—and meditation is made easy by the spectacle. It is otherwise with the sufferings of His soul; they cannot be painted for us, nor can they even be duly investigated: they are beyond both sense and thought; and yet they anticipated His bodily sufferings. The agony, a pain of the soul, not of the body, was the first act of His tremendous sacrifice; “My soul is sorrowful even unto death,” He said; nay; if He suffered in the body, it really was in the soul, for the body did but convey the infliction on to that which was the true recipient and seat of the suffering.
Now apply this to the sufferings of our Lord;—do you recollect their offering Him wine mingled with myrrh, when He was on the point of being crucified? He would not drink of it; why? because such a portion would have stupefied His mind, and He was bent on bearing the pain in all its bitterness. You see from this, my brethren, the character of His sufferings; He would have fain escaped them, had that been His Father’s will; “If it be possible,” He said, “let this chalice pass from Me;” but since it was not possible, He says calmly and decidedly to the Apostle, who would have rescued Him from suffering, “The chalice which My Father hath given Me, shall I not drink it?” If He was to suffer, He gave Himself to suffering; He did not come to suffer as little as He could; He did not turn away His face from the suffering; He confronted it, or, as I may say, He breasted it, that every particular portion of it might make its due impression on Him. And as men are superior to brute animals, and are affected by pain more than they, by reason of the mind within them, which gives a substance to pain, such as it cannot have in the instance of brutes; so, in like manner, our Lord felt pain of the body, with an advertence and a consciousness, and therefore with a keenness and intensity, and with a unity of perception, which none of us can possibly fathom or compass, because His soul was so absolutely in His power, so simply free from the influence of distractions, so fully directed upon the pain, so utterly surrendered, so simply subjected to the suffering. And thus He may truly be said to have suffered the whole of His passion in every moment of it.”
(From discourse 16: Mental Sufferings of Our Lord in His Passion)