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name of Christ, and that of Jesus on the cross, "My God! My God! Why hast thou forsaken me!" The death of the Messiah is also directly predicted by Isaiah and Daniel," he was cut off out of the land of the living," He poured out his soul unto death,"

"Messiah shall be cut off." The piercing of his hands and feet was predicted by David, in the twentysecond Psalm,also, the parting of his garments among his murderers, and casting lots for his vesture. Zechariah also speaks of his being pierced. The circumstances of his death and burial are likewise predicted by Isaiah. His crucifixion between the two thieves was a fulfilment of the prophecy of Isaiah, that he should be numbered with the transgressors. The prophet says, also, that "He made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth." It was customary for malefactors, not only to have an ignominious death, but also an ignominious burial; and this was, doubtless, the design of his enemies, when they secured his crucifixion between two malefactors; but "because he had done no violence," -because Pilate knew that he was innocent, he gave up his body to Joseph, that he might have an honorable burial; so that he was "with the rich in his death."

XX. The resurrection and ascension of Christ were also predicted. David, as the type of Christ, says, "Thou wilt not leave my soul in hell, (i. e. the grave), neither wilt thou suffer thine holy One to see corruption." This prediction is applied to this event,

by the Apostle Peter, in his address on the day of Pentecost. And we learn from the answer of Martha to Christ, in regard to Lazarus, that it was the prevailing opinion among the Jews, that corruption took place with the dead before the fourth day; so that if he saw no corruption, he must arise from the dead before that day. That he did rise on the third day, according to his own prediction, will appear clear from an examination of the accounts given by the evangelists. He was crucified the day before their Sabbath, which was our Friday; and he arose from the dead on the morning of the first day of the week, which was the third day; and reckoning the part of Friday and part of Monday as whole days, according to the custom of the Jews, we have three days that he was in the grave. His ascension was also foretold by David: "Thou hast ascended on high, thou hast led captivity captive." It was on the event of his resurrection, that Jesus rested the proof of his Messiahship. When the Jews required of him a sign, he replied, "destroy this temple," speaking of his own body, "and in three days I will raise it up." And on another occasion, he told them that there should no sign be given them but that of the prophet Jonah,— that as he was three days in the whale's belly, so the Son of man should be three days in the heart of the earth. And in a more open and explicit manner, he declared the same thing to his disciples. No impostor would have rested his claims on a foundation so certain of being overturned at his death. This proves the sincerity of Jesus; and the event of his resurrec

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tion proves that, whatever his claims had been, they were just and true.

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XXI. There remains but one class of predictions more to be noticed; and to this class I would call the special attention of all who are desirous of knowing the of salvation. It is a matter of deep personal interest to you all. It is, as to the object of Christ's death. And, in regard to this, there is a most exact agreement between prophets and apostles, and Jesus himself. Isaiah says, 66 Surely he hath borne our griefs, and carried our sorrows; 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; and the Lord hath laid on him the iniquity of us all. For the transgression of my people was he stricken.

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He bare the sin of many." This is the prediction of Isaiah. With this agree the words of Jesus, "I lay down my life for the sheep ;" and of Peter, "His own self bare our sins, in his own body on the tree," "Christ hath suffered for sins, the just for the unjust, that he might bring us to God." Could any language be more explicit? It would be impossible for us to use any language more expressive of the idea of one person standing in the place of another, and answering, by his own suffering, the just deserts of a guilty person. This is the great idea of atonement. Christ bore our griefs and carried our sorrows,- -the griefs and sorrows which are the just reward of sin,—during the whole

period of his humiliation. He was wounded for our transgressions, bruised for our iniquities, chastised for our breach of the peace of God's government, received stripes for our healing, and his soul was made an offering for our sin, when he was cruelly beaten and lacerated with thorns, and when he hung expiring on the cross.

PRACTICAL REMARKS.

1. The fulfilment of these prophecies, in the person of Jesus Christ, proves the Divine inspiration, both of the Old and New Testaments. It proves that of the Old, directly, in respect to those parts which contain these prophecies, and the whole, by the testimony of Christ, whose character, as the true Messiah, is established by their fulfilment. This testimony I have repeatedly alluded to. It is contained in the text at the head of this chapter. And it is impossible to separate the fact that Jesus Christ is the true Messiah, the Saviour of the world, from that of the inspiration of the whole New Testament. They are identified; and the one must stand or fall with the other. The fulfilment of these prophecies, therefore, establishes the divine origin and authority of the Christian religion.

2. The predictions to which I have alluded, with the history accompanying them, show that the great design of the Bible is to reveal Christ, as the Saviour of the world. All the prophecies, promises, and types centre in him; and he is the end or accomplish

ment of the Old Testament dispensation. But if, as some maintain, he was a mere teacher of religion, like any other prophet, apostle, or philosopher, he would be unworthy of such a place as he occupies in the revelation which God has made of himself. Whoever, therefore, rejects Christ, in his character of the Redeemer and Saviour of men, rejects the whole Bible, and the way of salvation therein revealed.

3. The whole gospel, as understood by evangelical Christians, is revealed in the prophecy of Daniel, which has been quoted. The objects of the seventy weeks, which the angel informed him were determined upon his people, were, first, to "finish the transgression, and to make an end of sins." These two expressions mean the same. It is a repetition, in a different form, of the same idea, after the manner of the Hebrew poets. It means the same as the declaration of the apostle, that Christ is the end of the law for righteousness, to every one that believeth; and the righteousness of the law is fulfilled in us, who walk not after the flesh, but after the spirit. Christ has finished the transgression and made an end of sin, to his people, in two respects, he has destroyed its power to kill the soul, by removing the curse of the law, which is the strength of sin, having bared his own bosom to the curse, and received it in our stead. He has also made an end of sin, by breaking its power in the hearts of believers, and securing their ultimate, complete, and entire deliverance from it.

The second object specified in this prophecy is, to make reconciliation FOR iniquity. Here is the true idea of atonement. Those who reject the orthodox

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