power of darkness he uttered many precious and divine sayings. But he opened not his mouth in repining at the dispensations of providence. No threatening or revenge, no word expressive of resentment or impatience escaped his sacred lips. When he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him who judgeth righteously. "Father," said he,

full of the spirit of resignation, "not my will, "but thine be done." "The cup which my "Father hath given me to drink shall I not "drink it?" Full of the spirit of forgiveness, he prayed for his enemies; full of the spirit of meckness, he bowed his head and gave up the ghost.

3. Jesus Christ is styled the Lamb of God, because he was offered up to his Father as a sacrifice for our sins. The offering of sacrifices constituted an important part of the ancient worship. The practice was, probably, of divine origin. Certain it is that it was sanctioned and enjoined by divine authority, under the Mosaick law. The truc and proper notion of a sacrifice for sin appears to be that the victim is substituted in the place of the offender; that his guilt is supposed to be transferred

to this substitute; and, that, the slaying of the victim expiates the offence, and prevents the punishment of the transgressor. Hence, we see with what propriety Jesus is called the Lamb of God, or a sacrifice for sin. He assumed our nature, stood in our stead, and bore the guilt of our sins. Being thus substituted in our room, he was led a victim to God's altar, and there suffered the punishment due to the sins of his people. But, by this sacrifice of himself, he hath for ever perfected them who are sanctified, he hath satisfied divine justice, he hath abolished the guilt and punishment of the transgressors, and restored them into favour as if they had never offended. Of this extraordinary victim, the lambs, and bulls, and goats, formerly offered up in sacrifice, were merely types and figures. Hence, Jesus is called "the Lamb slain from the foun"dation of the world," that is, not merely appointed unto death in the divine decrees, but slain figuratively, and by representation, in every animal which was presented at the altar. From this offering of infinite value, all former offerings derived their worth and efficacy. For it was impossible that the blood of bulls and of goats could take away sin, or that

the ashes of an heifer sprinkled over the unclean could purge the conscience from dead works. These were, merely, ceremonial and emblematical acts which became effectual to the expiation of guilt, in virtue of the divine appointment; and inasmuch as they were a sign of the faith of the offerer, in that true, proper and perfect expiation of sin which, in the fulness of time, was to be accomplished by the Son of God. In the same manner as the bread and wine, in the Holy Sacrament, convey, to those who receive them by faith, all the blessings derived from that death which they represent. Jesus, therefore, is called the Lamb of God, because, through the Eternal Spirit, he offered himself, without spot, unto him.

But though the propriety of this manner of expression be sufficiently evident, when we compare the death of Christ, in our stead, with the vicarious and expiatory nature of the victims which were commonly offered in sacrifice, it will appear still more beautiful if we consider it as alluding, more particularly, to the paschal lamb sacrificed at the feast of the passover; when the Israelites were delivered from Egyptian bondage, and a signal instance of the divine mercy was exhibited in the com

mand given to the destroying angel, to slay the Egyptian first-born, but to pass over the houses of the Israelites.

That we are authorized to view it in this light, appears from many passages of scripture. The Apostle Paul expressly says, that, Christ is our passover who is sacrificed for us. And in numberless respects, the sacrifice of Christ may be compared with that of the paschal lamb. As the paschał lamb was killed on the evening before the Israelites were delivered from the bondage in which they were held by their oppressors in Egypt, so the sufferings and death of Christ were necessary to deliver us from the bondage of sin and Satan, and restore us to the liberty of God's children. paschal lamb was roasted with fire, so Christ was exposed to the most severe and acute sufferings from God, from men, and from devils. The blood of the paschal lamb sprinkled on the door-posts of the Israelites, saved them from the sword of the destroying angel, so the blood of Christ sprinkling the conscience of the sinner, silences the accusations of his own mind, screens him from the stroke of divine justice, and delivers him from death and eternal destruction. The paschal lamb was eaten

As the

with bitter herbs, so we can derive no benefit from the sacrifice of Christ, unless our receiving of it be. accompanied with the bitter pangs of repentance, mortification and self-denial.The Israelites eat the paschal lamb standing, with their shoes on their feet, their staves in their hands, and, in every respect, like men ready to set out on a journey. So we who feed on the Lamb of God, must consider ourselves as strangers and sojourners on earth, must keep our affections detached from the present scene of oppression and sorrow, and, having our loins girt and our lights burning, be always ready to obey the call which summons us to our native country. But we must not indulge imagination, or follow the flights of fancy, on this sacred ground. Enough has been said to show, that the sacrifices and oblations under the law had a reference to Jesus Christ; that they were merely the shadow of him who was the substance, and, that, in him, the great antitype, all the types and figures of Judaism are realized and accomplished.

4. Jesus Christ is styled not only a Lamb, but, with some degree of limitation, the Lamb of God. And this, because, he was chosen and sent by God, he was dedicated unto God,