the candlestick, and the table, and the show-bread; which is called the sanctuary. And after the second veil, the tabernacle which is called the Holiest of all ; which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubim of glory, shadowing the mercy seat; of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high-priest alone, once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of Reformation. But Christ being come an HighPriest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, He entered in once into the holy place, having obtained Eternal Redemption for us." v. 1-12. "For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that He should offer Himself often, as the high-priest entereth into the holy place

every year with blood of others; for then must He often have suffered since the foundation of the world: but now once, in the end of the world, hath He appeared to put away sin by the sacrifice of Himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for Him shall He appear the second time, without 'sin, unto salvation." v. 24-28.

And in the 10th chapter of the same Epistle, after showing the insufficiency of the sacrifices of the Law, and the impossibility of their taking away sin; and adverting to the coming of Christ, he says; "Then said He, Lo! I come to do Thy will, O God! He taketh away the first, that He may establish the second. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all." v. 9, 10.

Having shown that many of the institutions of the Law had reference to the outward, as well as to the inward appearance of Christ, and to what He did and suffered, as well as to what He still does by his Spirit and Power in our hearts; it may not be improper to adduce some texts, to show that the striking events of his life and death were necessary, and in the counsels of Infinite Wisdom.

The prophet Isaiah, chap. liii. spoke of his humiliation and death, not only as events to come, but as those in which we have a deep interest. "Who hath believed our report? and to whom is the arm of the Lord revealed?" v. 1. "He is despised and rejected of men; a Man of Sorrows, and acquainted with grief: and we hid as it were our faces from Him; He was despised, and we

esteemed Him not. 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. He was oppressed, and He was afflicted; yet He opened not his mouth: He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for He was cut off out of the land of the living: for the transgression of my people was he stricken." v. 3-8. "Yet it pleased the Lord to bruise Him; He hath put Him to grief: when thou shalt make his soul an offering for sin, He shall see his seed, He shall prolong his days, and the pleasure of the Lord shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by His knowledge shall my Righteous Servant justify many; for He shall bear their iniquities. Therefore will I divide Him a portion with the great; and He shall divide the spoil with the strong; because He hath poured out his soul unto death: and He was numbered with the transgressors; and He bare the sin of many, and made intercession for the transgressors.” v. 10—12.

Thus the evangelical prophet not only foretold the sufferings of Christ, as afterwards literally fulfilled by the unbelieving Jews, but he clearly declares these events, so far as related to our Saviour Himself, to be of Divine appointment. It is proper here to observe, that a dis

may

tinction be drawn between the event, and the agents by which that event was effected. But to this part of the subject I shall speak more particularly in another place.

The apostles and primitive believers considered the subject in the same point of view that is here intended.

Peter, on the day of Pentecost, in bearing his testimony to Jesus of Nazareth, said; "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death; because it was not possible that He should be holden of it." Acts ii. 23, 24. The same eminent apostle bore a similar testimony to the people, who came together in consequence of the miracle performed in the restoration of the lame man: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things which God before had showed by the mouth of all his prophets, that Christ should suffer, He hath so fulfilled." Acts iii. 17, 18. And in the 4th chapter it is recorded, that when they had been examined before the Jewish authorities in relation to this miracle, and were borne up by Divine Power on that occasion, and finally returned to their own company, and reported what had taken place-" They lift up their voice to God with one accord," in adoration and praise. v. 24. And in that united address to the Throne of Grace, they say; "Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the

people of Israel, were gathered together; for to do whatsoever thy hand and thy counsel determined before to be done." v. 25-28.

The coming of our Lord Jesus Christ, with all that He did and suffered, is ascribed to Infinite Love: "God so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John iii, 16. "Hereby perceive we the love of God, because He laid down his life for us." 1 John iii. 16. "Herein is love; not that we loved God, but that He loved us, and sent his Son to be the propitiation for our sins." 1 John iv. 10. "Christ also hath loved us, and hath given Himself for us, an Offering and a Sacrifice to God, for a sweet smelling savour." Eph. v. 2. He also testified; "Greater love hath no man than this, that a man lay down his life for his friends." John xv. 13. "I lay down my life for the sheep."" Therefore doth my Father love Me, because I lay down my life, that I might take it again. No man taketh it from Me; but I lay it down of myself. I have power to lay it down, and I have power to take it again." John x. 15, 17, 18. Thus the death of our Lord was one of the greatest evidences of his Redeeming Love; it was an act which we should remember with the deepest reverence and gratitude.

But there is still further evidence that it was both designed and necessary. When "Jesus began to show unto his disciples, how that He must go unto Jerusalem, and suffer many things of the elders, and chief priests, and scribes, and be killed, and be raised again the third day," that zealous disciple, Peter, who could not see the necessity for these things, and whose feelings revolted at the idea