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 Church, J. (John)

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.