

Transcribed from the 1814 R. Thomas edition by David Price, email
ccx074@pglaf.org  Many thanks to the British Library for allowing their
copy to be consulted.

                   [Picture: Public domain book cover]





                                   THE
                            SACRIFICE of LIFE
                         SLAIN BY THE TWENTY-NINE
                         _INSTRUMENTS OF DEATH_.


                         BEING THE SUBSTANCE OF A

                                 SERMON,

                Preached on SUNDAY MORNING, Nov. 28, 1813,

                          At the Obelisk Chapel.

                                * * * * *

                         _BY J. CHURCH_, _V.D.M._

                                * * * * *

               “CHRIST OUR PASSOVER IS SACRIFICED FOR US.”

          “WE ARE VERILY GUILTY CONCERNING OUR BROTHER’S BLOOD.”

                                * * * * *

                                 LONDON,

                   PRINTED FOR THE AUTHOR, BY R. THOMAS
                        RED LION STREET, BOROUGH.

                                * * * * *

                                  1814.




A SERMON.


                 “—_And nine and twenty knives_.”—Ezra i, ix.

THE grand design of God the Father and the eternal Spirit, from all
eternity, was to glorify the Lord Jesus Christ in our nature; for this
purpose he was set up from everlasting, to be future Man and Mediator; to
obey the law his people had violated, and endure the curse which they had
merited—to make intercession for the transgressors, to represent his
chosen, and to communicate all spiritual blessings to them, as they
severally need.  This is the scripture representation of the adorable
Mediator and his Work.  This subject is sometimes set forth in express
terms; at others by striking imagery, which infinite wisdom appears to
delight to use to make his dear people acquainted with his will.  Very
often this grand theme is depicted by illustrious persons and sacred
things; this may be particularly seen in the instance of that sacred
edifice, the Temple, with all its appurtenances, which was modelled
according to the plan shewed to David, and executed by Solomon.  Every
rite and ceremony, every utensil, however apparently insignificant, was
calculated to lead the mind of an elect converted, intelligent Jew, to
the contemplation of the glorious Person and Work of the adorable
Saviour; so that from the person and qualifications of the High Priest,
down to the bells upon his robes, the believer could view his lovely
Redeemer, appearing in our nature, with the priestly robes of his
righteousness, intercession and salvation, while the joyful sound of
gospel truth, and the glorious fruits produced was as evident.  The very
Temple itself we are assured was a figure of that glorious temple of the
human nature of Jesus, the joint concern of the ever-blessed Trinity in
Unity; while every consecrated vessel in it, from the cups to the
flagons, the golden altar to the snuffers, and the sacrifices to the
knives which slew them, were all symbolical of those truths which were
more clearly revealed in the New Testament.

It is a pleasing work for a mind under the influence of the love of the
Saviour, to trace those precious truths, though in swaddling bands—and
this is a precious gift, the mind sanctified by the Spirit, in search of
Jesus, in every passage, either directly or indirectly referring to him.
And why should such a mind be thought little of, or contemned?  How many
have admired the fancies of a poet, an author, who has attempted to trace
God in every thing? how have they been exalted to the very skies—Pope,
Shakespear, and others.  Yet, when the christian would trace his Lord and
Saviour in the types, he is considered as a mere fanatic.  The writings
of the truly-excellent Hervey, in his Meditations, have been much
admired; and what human composition can be more lovely than his
_Meditation on a Flower Garden_, and his _Descant on Creation_?—while,
with a grace-taught eye, he saw his loving Lord, and justly applied the
language of Pope,

    He shines in the sun, refreshes in the breeze,
    Glows in the stars, and blossoms in the trees.

For my own part, I consider it an indulgence afforded to a spiritual man,
that he is able to view his dear Saviour in every part of the sacred
writings.  What an entertainment to precious faith! and how sweetly can
that soul hold communion with her God, while thousands of singular
passages present the Lord Jesus to view—I call them singular, not dark,
as there is no darkness in the Word, it is in us, not in God, or his
Word.

I am sure I need make no apology for the singularity of my text; it is
calculated to awaken attention—to lead into the glorious and affecting
truths of the Gospel.  Every part of the word of God is pure, of no
private interpretation, and it must be allowed to be truly important.  If
this be granted, surely my text and its connexion, demand our most
serious investigation.  Before I immediately consider it, I shall make a
quotation or two from some able writers, on the excellency of the
figurative parts of God’s word.

“Nothing asserted in God’s word is contrary to the true light of nature,
though it infinitely transcends it.  It is no way absurd to represent
spiritual things, and even God himself, by proper emblems, as the sense
is easily understood to be figurative; and those figures, drawn from
common things, tend to make us ever conversant with spiritual objects.”
_Morrison’s Dictionary_.

M‘Ewen remarks, “As the sun paints the clouds with a variety of glowing
colours, which in their own natures are but dark and lowering vapours,
exhaled from the earth—so when the sun of righteousness arises, even the
carnal ordinances and commandments of the law, dark and earthly as they
seem, are gilded by his beams, and wear a shining appearance.”

Mr. Brown says, “Christ Jesus being the subject and end of scripture
revelation, we ought every where to search if we can find him.”

Bishop Porteus says, “When divine and spiritual things are presented by
objects well-known and familiar to us, such as present themselves
perpetually to our observation in the common occurrences of life, they
are much more easily comprehended, especially by rude and uncultivated
minds, (that is to say, by the great bulk of mankind) than if they were
proposed in their _original form_.”

But we have infallible authority for our guide, the Law having a shadow
of good things to come.  And is there any impropriety in viewing the
knives spoken of in the text, as containing matters of real importance to
the Church of God—and that by the daily use of these instruments upon our
tables, our minds may at times be deeply affected with those instruments
of death we carry about with us?—We shall just notice the text in its
connexion, which will gradually open the design of the Holy Ghost, in
condescending to notice these knives; and surely if it was worth the
Spirit’s notice, they must deserve our highest attention, let who will
ridicule it.

The faithfulness of God was about to appear to his ancient people the
Jews, in their return from the Babylonish Captivity—the 70 years
determined were accomplished, and the Lord stirred up the spirit of the
lovely Prince Cyrus, of whom Isaiah prophesied long before.  This Prince
made a proclamation throughout all his dominions, that the Israelites
might depart to their own country, build an house to the God of Israel,
and again inhabit their land.  The King likewise encouraged them with
wishing God to be with them; and then he kindly restored to them all the
vessels of gold and silver which Nebuchadnezzar had impiously placed in
the house of his god, the temple of Belus, at Babylon; these were
commanded to be brought forth, and returned to the Jews, by the hand of
the Treasurer, and committed to one of the trusty princes of Judah,
Zerubbabel, called Sheshbazzar; it appears he had two names, one
signifies he rejoiced in tribulation, the other, that he was a stranger
in Babylon.  The historian then relates what were put into his
hands—Thirty chargers of gold and a thousand chargers of silver.  These
were vessels in which they gathered the blood of the sacrifices—and nine
and twenty knives; probably their handles were gold and silver, as they
were reckoned among the valuables, and were large knives which the
priests used in slaying and cutting up the sacrifices.  The chargers,
which held the blood of the slain, most probably were typical of the word
of truth, the writings of the Prophets and Apostles—likewise of Gospel
Sermons, which are full of Christ our Passover, who was sacrificed—and
which must be served by every faithful gospel minister to the Lord’s
family.  Those chargers which held the blood also, as well as the meat,
were typical of the Ordinances of the Gospel, especially of the Lord’s
Supper, wherein Christ Jesus is eminently set forth crucified.  They may
represent our faith, which receives the atonement and death of the
Redeemer.  In the Tabernacle there were but twelve, but in the Temple
there were thirty golden and one thousand silver ones.—The knives are
then mentioned among them; and as every utensil and instrument was
figurative, those knives must have a figurative sense likewise.  What
will open this subject more clearly is a passage in Ezekiel xlth Chap.
The Prophet had seen an amazing City and Temple, which doubtless referred
to the Gospel Dispensation.  The Prophet likewise saw the utensils and
the knives which are spoken of in the text; and as the vision was
intirely spiritual, we must look for the Gospel sense of the whole
vision, and the knives among them.

Ezek. xl, 42, 43.  And the four tables were of hewn stone, for the burnt
offering, whereon also they laid the instruments wherewith they slew the
burnt offering.  This explains the twenty-nine knives.—These tables were,
doubtless, an emblem of the stony hearts of the Jews; for if, (as Bunyan
remarks on this Subject) their hearts were not as hard as adamant, they
could not have crucified the Lord of Life.  _Hewn stones_—they did this
under smooth pretences, like many in our day, under the mask, and through
the out-cry of holiness and the Law—_for which of these good works __do
ye stone me_?—On these were laid the body of the sacrifice, while the
Priests cut them up.  Did not these represent the characters who would
embrue their hands in the blood of Jesus?—and was it not charged home to
their consciences on the day of Pentecost?—_Ye have killed the Prince of
Life_!  This naturally leads to reflect on the instruments made use
of—_Twenty-nine knives_.

We shall First notice the grand Sacrifice—Secondly the Instruments of his
Death.—First: Every idea of Sacrifice must at once include in it, that
there is an infinite evil in sin, which no finite mind can fully
comprehend—none but the mind of the dear Saviour could possibly take in
all the evil there is in sin.  This evil required a sacrifice to expiate
it, or atone for it; and the reason why mankind are careless of the
atonement, think light of it, or attempt to atone for their own crimes,
by duties, tears, prayers, or works, is because they never saw sin in the
light God sees it, and has consequently testified his hatred of it in
many awful judgments, in a broken Law, in the flames of hell—but, above
all, in the tremendous sufferings and death of Christ.  Hence the Apostle
says, _God spared not his own Son_.

We see, Secondly, The infinite love of the adorable Trinity—the amazing
wisdom, and the astonishing pity and compassion of the covenant Three, in
providing for our miseries, in a way surpassing all human thought, even
by the Assumption of our Nature, appearing in flesh, as a sinner, and
putting away sin by the sacrifice of himself—and it is the work of
precious faith, upon every discovery of our vileness, misery, and guilt,
to eye the adorable Mediator, as the gift of the Father’s love, to heal
our every woe.

    And was the ransom paid?—it was, and paid for you!
    _This_, only _this_, subdues the fear of death, and takes away
    Her sting.—This is the grand Sacrifice.

“Sacrificing is a religious action, in which a creature devoted to God
was in a solemn manner destroyed in his presence, for sacred ends; and it
was a mode of worship that obtained in the most early ages of the world.
It may not only be traced up to the famous æra of giving the law from
Mount Sinai; for the ancient patriarchs did commonly practise it.  How
many altars were built by Abraham and his grandchild Jacob?  Job offered
sacrifices both for his children and for his friends; and God smelled a
savour of rest, when Noah sacrificed clean beasts and birds on the altar
which he built unto the Lord.  But why mention these personages as the
most ancient practisers of sacrificial worship, when it may be more than
conjectured, that Adam himself did practise it?  Can we think when Abel
offered, up to the Lord the firstlings of his flock, that his father did
not instruct him to testify in this manner his fear of the Lord?  And
what shall we say of the coats of skins which the Lord made for them, or
directed them to make?  The beasts to whom they belonged, cannot, so soon
after the creation, be supposed to have died of age; they behoved
therefore to be slain.  How natural to suppose that they were slain in
sacrifice, rather than for any other use?  Perhaps it was not without a
meaning, that the skins of these beasts should clothe their bodies, whose
blood made atonement for their souls.  To be short then, though we can by
no means assent, that in the state of innocence, there would have been
the least occasion for them, they seem, however, to be as ancient as the
promise about the seed of the woman, who was to have his heel bruised,
while he braised the serpent’s bead.”

“Let us here glance at some of the most glaring parallels only, betwixt
the sacrifices of Moses and the sacrifice of Jesus Christ.”

“And first, we may take notice of the qualities of the sacrificed
creatures, especially of the animal kind.  It was not left as a matter of
indifference, and wholly in the option of God’s peculiar people, with
what victims they should stain his altars.—The integrity and perfection
which God required in the bodies of these beasts may easily be
accommodated to the glorious Antitype, who would have been wholly
incapacitated, by any the smallest blemish, from the discharge of his
priestly function.  For though it became the typical nation of the Jews
to have an high-priest involved in the same guilt of actual transgression
with his brethren, who was therefore to offer first for his own sin,
before he presumed to offer for the errors of the people; yet such an
high-priest became us, who is holy, harmless, undefiled, and separate
from sinners, Heb. vii. 26.—It is also worthy of notice, that of all
those beasts the first-born was most acceptable, and according to the
law, all such were holy unto the Lord.  Was not this a prelude, that he
whom God would give to expiate our transgression, should be the first
born among many brethren, whom they should honor as the excellency of
dignity, and to whom they should owe their deliverance from death, and
title to inheritance?”

“From the qualities of the victims let us go on to the sacred rites of
oblation, and we shall find something in our great Sacrifice
corresponding to them all.  When the creature that was to surrender its
life for its owner was pitched upon, it was brought unto the priest, and
solemnly sisted before the Lord.  But our Lord Jesus was not brought by
others, like the irrational animal, but he voluntarily presented himself
before the Lord, when his time was fully come.  Fully apprised of what
was to be done unto him, he set his face to go up to Jerusalem, and
patiently expected, in the melancholy garden, the coming of the traitor,
and his band of armed men, to whom he was to deliver himself.  The sacred
animal being sisted before the Lord, was rendered ceremonially guilty, by
the imposition of hands on its head, and by confessing over it the sins
of the offerer.  It was the Lord himself that laid on him the iniquities
of us all.  O Jesus! it is our guilt alone that can justify the Judge of
all the earth in taking pleasure to bruise thee!  And this doubtless was
one great reason why he opened not his mouth, while the Roman governor
wondered at his silence.  It was this consideration that fortified his
mind at the approach of his inconceivably bitter agonies, and held in his
mouth, as with a bridle, when these astonishing words dropped from his
lips, ‘Now is my soul troubled, and what shall I say?’—In the next place,
the blood of the innocent animal, now made guilty by imputation, was
shed, was poured out, and sprinkled around; for, ‘without the shedding of
blood was no remission of sin,’ Heb. ix. 22.  That it is the blood that
makes atonement for the soul, is asserted by the God of Israel himself,
who expressly assigns this reason of the strict prohibition given to his
ancient people, ‘No soul of you shall eat blood; neither shall any
stranger that sojourns among you.’  Lev. xvii. 12.  It is easy to see how
this prefigured the violent death of the Son of God, who poured out his
soul unto death, and whose blood cleanses from all sin.  The pulling off
the skin from the butchered animals, dividing their bodies, and burning
them with fire, are certainly intended to denote the exquisite torments
he was to endure, when the assembly of the wicked inclosed him, and his
heart was melted in the midst of his bowels like wax before the fire.—The
towering of the smoke to heaven, which was sometimes perfumed with
burning incense, signified how acceptable the sacrifice of Christ should
be to God, and of what sweet smelling savour.—In the time of offering,
prayers were offered up.  And we know, that in the days of his flesh, he
offered up prayers, tears, and strong cries, to him that was able to save
him from death.—The blowing of trumpets, and praising God, in the time of
the holy rites, with music vocal and instrumental, which was often
practised, may no doubt, put us in mind of that praise, which waiteth for
God in Zion, on account of purging away our transgression by himself,
which would have prevailed for ever against us.—The carrying the blood of
the victims into the holy place, the figure of the heavenly sanctuary,
corresponds to the intercession of our High-Priest within the vail, where
he appears as a lamb that has been slain.”

“When the rites were finished, atonement was made.  The guilt of the
offerer was abolished, when his victim was destroyed: the anger of God
was in some manner appeased, and he gave signs of reconciliation.  But,
as we shewed before, it was not in these ceremonial actions to atone for
any moral guilt, except in a typical way.  But he whom God hath set forth
for a propitiation, hath, in the most proper sense, fully expiated the
sins of all his people who hath lived, or shall live.  In his atonement
the believers of ancient and latter times have rejoiced, as the sole
foundation of their hope.  And nations yet unborn shall be justified by
him, from all things from which they could not be justified by Moses’
law.  The fire that came down from heaven, and consumed the sacrifices,
which doubtless was kept alive by the priests upon the altar, was it not
an emblem of that fierce-burning wrath which preyed upon the soul of the
Son of God?  Or was it an emblem of the Holy Spirit, through whom he
offered up himself, and who is styled _the Spirit of burning_?  It was
love that wrought his death; by this holy and pure flame was our atoning
sacrifice reduced into ashes.”

“The altar, what was it?  His cross, say some.  Nay, it was rather his
divine nature, which like the altar supported, and like the altar
sanctified the gift.  This the cross can scarce be said to do, which was
but the instrument of man’s cruelty, and a despicable piece of timber,
which neither sanctified the body which it carried, nor received
sanctification from it.  Where then are they who address it with divine
honours, and pay even to its picture that homage which is due to him
alone, that expired in agonies on that shameful tree.”

We shall now consider the instruments, the number, and why twenty-nine—no
particular reason is assigned that I know of, any more than why the
Scripture records that Nahor lived twenty-nine years, and begat Terah,
(Gen, xi, 24)—or that Amaziah reigned twenty-nine years in Jerusalem, (ii
Kings xiv, 2) or that pious Hezekiah reigned the same number of years.
But it must be allowed by every believer that the 29th verse of the first
Chap. of John’s Gospel, contains something of vast importance to us, viz.
_Behold the Lamb of God which taketh away the sin of the world_.  Nor is
it less important to call to mind that during our Lord’s secluded days,
twenty-nine lambs had been offered up, before John the Baptist thus
exclaimed.  But waving these ideas, and viewing these knives as the
instruments of the death of our dear Lord, may they not be typical of our
sins—and may we not enumerate twenty-nine of the most awful sins
mentioned in the scriptures, and which include all the rest that are
mentioned.  The Spirit has borrowed many metaphors to point out the
nature of sin to us—hence in scripture it is called, 1, a Plague; 2, a
Sickness; 3, a Death; 4, a loathsome Disease; 5, a Wound; 6, a Curse; 7,
a Mountain; 8, a Debt; 9, a Reproach; 10, a Scourge; 11, an evil
Treasure; 12, an heavy Chain; 13, a Fire; 14, a thick Cloud; 15, a Sting;
16, a Poison; 17, old Leaven; 18, a strong Hold; 19, a stony Heart; 20,
Madness; 21, a Deceiver; 22, a Thief; 23, Foxes; 24, Witchcraft; 25, an
abominable Thing; 26, Bitterness; 27, Unrighteousness; 28, a deep Pit;
29, miry Day.  These are some of the names by which sin is called.

God made man upright, but through the instigation of the Devil he fell
into sin, which has involved us in all kind of misery; for the greatest
misery is sin itself—it is contrary to the holy nature of God, and
contrary to that pure nature in which God first formed man; of course, in
that sense, all sin is unnatural, because contrary to God’s Holiness,
God’s Law, and Perfections.  Hence every man is considered in his fallen
state, alike sinful.  God declares that every man is become brutish; and
one of the best men that ever lived once exclaimed, _I am more brutish
than any man_!  Those who fancy they are good kind of people and like the
proud Pharisee in the Gospel, boastingly cry out, _God I thank thee I am
not as other men_—and though they will acknowledge that man is fallen in
some degree, yet not so bad as the scriptures represent; nor do I think
any one can believe he is so great a sinner as God declares, till the
Spirit opens his eyes, and quickens his conscience—till then he can find
plenty of stones to throw at his neighbour, under the mask of holiness,
and zeal for the Law; but if ever the Saviour stoops to write conviction
on the ground of their hearts, they must acknowledge as Joseph’s brethren
did, _we are verily guilty_.—_There is none that doeth good_, _no not
one_.

I shall only mention Twenty-nine names by which men are called in
scripture; which will demonstrate the affecting truth that _all_ are gone
out of the way, and that _exemption_ none can boast.  In our fallen state
we are compared, 1, to Devils—_Ye are of your Father the Devil_.  2, To
Devil’s Soldiers—_And the Dragon fought and his Angels_.  3, _Children of
disobedience and wrath_.—Ephes. 2.  4, To Murderers—_My soul is wearied
because of Murderers_.  5, Liars—_They go astray from the womb_,
_speaking Lies_.  6, Drunkards—_They drink Iniquity like water_.  7, They
are called the Unclean—_I dwell in the midst of a people of Unclean
Lips_.  8, Thieves—Robbers—_Yet have ye robbed God_.  9, Bastards—_My
mother’s Children were angry with me_.  10, Prodigals—15th _Luke_.  11,
We are called Fools.  12, Poor Wretches—_thou knowest not thou art poor
and wretched_.  13, Madmen—_possessed with the Devil_.  14, Carnal—_are
ye not carnal_, _and weak as men_?  15, Outcast—_thou wast cast out_, _to
the loathing of thy person_.  16, Servants of Sin.  17, Devil’s Drudges.
18, Captives.  19, Slaves—_led Captive by him at his will_.  20, Ravenous
Beasts.  21, Eagles.  22, Owls.  22, Lions.  23, Leopards—_No ravenous
beasts go up thereon_; _no Lion shall be there—__the beast of the field
shall honour me_, _the Dragon and the Owl_.  _Come with me from the
Lion’s dens_, _the Mountains of Leopards_.  24, to Dogs.  25, to Swine.
26, to Goats.  27, to Æthiopians.  28, to Rebels.  29, to Dragons.  These
are some of the names by which human nature is called; and do not these
twenty-nine include all the rest of the metaphors by which poor man,
fallen, depraved, contaminated, and guilty, is represented.  Where then
is the dignity of human nature? in what does it consist?  But, as Young
says, “A Christian is the highest stile of man:” to be anointed with the
same spirit, that was in the dear Redeemer, this is true dignity, and all
others a delusion.

I might likewise here mention the most awful sins that the scriptures
hold forth, which are to be found in the hearts of all mankind, and which
the regenerate mind groans beneath, upon every discovery of them; it is
the new man sighs when the old man works.  In this we groan, being
burthened, longing to get to glory, to enjoy these two following
blessings,

    There we shall see his face,
    And never, never sin.

1, Murders.  2, Adulteries.  3, Uncleanness.  4, Blasphemy.  5, Thieves.
6, False Witness.  7, Idolatry.  8, Hatred.  9, Wrath.  10, Enmity.  11,
Bitterness.  12, Evil Speeches.  13, Evil Concupicence.  14, Envy.  15,
Covetousness.  16, Vile Affections.  17, Strife.  18, Disobedience.  19,
Heresies.  20, Malice.  21, Contentions.  22, Anger.  23, Unkindness.
24, Self Righteousness.  25, Hardness.  26, Rebellion.  27, Unbelief.
28, Jealousies.  29, Evil Thoughts.—These are the things that defile the
man; these are the violations of the holy, righteous law of God; these
are opposite to infinite purity; and without an atonement, without
satisfaction to law and justice; without these are pardoned and subdued
by the blood of the Lamb, no flesh could be saved; for man, dying under
the guilt of the above sins, must answer for them at the bar of God.  The
glorious Gospel reveals a dear Redeemer, standing in the law place, room,
and stead of sinners, with all their guilt, defilement, and rebellion,
bearing their sins in his own body on the tree, and dying the just for
the unjust! while faith discovers all sin put away, and the law
magnified, by the Lord our Righteousness.  This brings peace and comfort
to the mind, and this alone, nothing else can.  We see him whom we have
pierced with those instruments of death, and mourn over him.  See the
real evil of sin, and mourn that we pierced the Lord.  These were the
real instruments of his death, nor can we love them after being called to
view what they have done to HIM whom our souls adore.  We may be
perplexed with their inbeing—we may be at times attacked by them, and we
may be overcome—beset by them, but no sin can ever be loved by the
regenerate soul—this constitutes that warfare between the flesh and the
spirit, which causes all the _real_ misery a believer has in this world,
but glory be to all-conquering grace, that hath delivered us from these
_instruments of death_ by his blood, and the love and power of them by
his word and spirit, that _we_, _being dead to sin_, _and alive to God_,
(though sin is not dead in us) _we may not yield our members as
instruments of unrighteousness unto sin_, _but may yield ourselves to
God_, _and our members as instruments of righteousness unto God_; for the
promise runs, _sin shall not have dominion over you_, _for ye are not
under the law_, _but under grace_.  Thus it appears plain, that the sins
of God’s people, in heart, lip, and life, were the betrayers and
murderers of the Son of God.—These, like knives, cut his heart, his
comfort, his body, and soul.

    ’Twere you my sins, my cruel sins,
    That his tormentors were.

O that this affecting thought might have its proper effect on all our
hearts, and produce in our minds that repentance which is a tear of love,
dropping from the eye of faith, beholding Christ crucified for sin.  I do
not pretend to say the handles of the knives had any particular
reference; but if any, may we not consider them as shewing how precious
the same people were to the Saviour, whose sins put him to death; hence
they are called the precious Sons of Zion, comparable to fine gold: these
were reckoned among the valuables, the gold and silver vessels in the
Temple.

May I be permitted to suggest one thought more?  The death of the
Redeemer was an effect of Covenant love—the appointment of the Father,
and his own consent:—Considering the miseries of his people—the means to
accomplish the end—the various steps taken—and the different branches of
his sorrows, may be represented by these knives, 1, the Pursuit of Herod.
2, the Temptation of Satan.  3, the long Fasting.  4, His outward Wants.
5, the cruel Reproaches of Men.  6, their Contempt of his Doctrines and
Miracles.  7, the Consultations against him.  8, the Fears of Death.  9,
the Horrors of Hell.  10, the Agonies of his Mind.  11, the Weight of
Guilt imputed.  12, His Apprehension.  13, the Treachery of Judas.  14,
the Flight of his Disciples.  15, the Denial of Peter.  16, the rude
Treatment in the Streets.  17, the Insults in the Hall.  18, the false
Accusations against him.  19, the Scourgings.  20, the cruel Thorns.  21,
the Mockery, Spitting, Buffeting, and Blindfolding.  22, Bearing the
Weight of the Cross.  23, His lifting up on the Cross.  24, the piercing
his Hands and Feet.  25, the Insults on the Cross from Priests and
People.  26, the Darkness over all the Land.  27, his awful Desertion.
28, the Pangs of every kind of Death.  29, the Soldiers Spear piercing
his heart.  _Christ __our passover is sacrificed for us_; _let us
therefore keep the feast_, with joy; let us tell the glorious tidings,
_he hath redeemed us from out sin_; _by his blood_—_he perfected for ever
them that are sanctified_—he hath made full atonement, and pleads the
virtue of his great act for us—_here may we fly as doves to their
windows_—here alone is safety—the sufferings and death of the dear
God-man mediator.  Let us cease from legal strivings, and obey that
command, _hold thine hand_—remember the battle—do no more, because all is
finished for us who believe—all in whose hearts the Spirit has begun to
operate—all who are led to Jesus for life and salvation—all who see and
feel their lost, ruined state, and are flying for refuge to him alone—all
who, from a sense of sin, venture their everlasting all upon him; for
such poor sinners Jesus died, and lives for them for ever.

_Worthy is the Lamb that was slain and has redeemed us to God by his
blood_.

                                * * * * *

                                  FINIS.




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