Secondly; The paschal lamb was to be kept up until the fourth day before it was killed. And Christ was crucified on the fourth year after he entered upon his public ministry.

Thirdly; The whole assembly of the congregation of Israel were to kill this lamb. So Christ was put to death by the general assembly of the congregation of Israel. The high priest said of him, he hath spoken blasphemy. What think ye? And they said he is guilty of death. This was the language of the council which condemned him. And when Pilate proposed to the people to release him; "the chief priests and the rulers and the people, cried out all at once, saying, Away with this man." "Pilate, therefore, willing to release Jesus, spake again to them. But they cried, saying, Crucify him, Crucify him."

Fourthly; The paschal lamb was to be killed in the evening; so upon the cross, in the evening, did Christ the Lord expire. "And, from the sixth hour until the ninth hour, there was darkness over all the earth.” "And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost."

Fifthly: Christ did not remain upon the cross all night. In connexion with these things we see the propriety of Paul's exhortation to the Corinthians; "Purge out, therefore, the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us."

As the passover was an eminent type of Christ who was slain for us; a type of the Lamb of God, who was slain from the foundation of the world; there was great propriety in the Jews' keeping the feast of the passover, in remembrance of Messiah whom they looked for as the Saviour to come. But of the true design of this feast, that nation, in general, had no adequate conception. As a type of Christ, they were perfectly ignorant of its spiritual meaning. Some of the nation, however, understood the design of it. Moses, it is evident, un

derstood it, not only as a device to distinguish the people of Israel from the Egyptians; that Israel might be saved, when all the first-born of Egypt were reserved for inevitable destruction; but also, as a type of the true Messiah That Moses understood the true, and spiritual design of this institution, is evident from what the apostle says concerning him. By faith, Moses, when he was come to years, refused to be called the son of Pharaoh's daughter-By faith he forsook Egypt,-Through faith he kept the passover and the sprinkling of blood, lest he that destroyed the first-born should touch them."

As the passover was a type of Christ, when the blood of Christ should be shed, the type should pass away as a shadow. Hence, it is evident, that Christ did not mean that this feast should be kept as an ordinance in the church, after the night in which he was betrayed to be crucified. Accordingly the very night in which he was betrayed, an appointment was made to celebrate it for the last time; "And, his disciples made ready the passover. Now when evening was come, he sat down with his disciples." While they were together at the last feast of the passover, Jesus informed his disciples that one of them should betray him. "And they were exceedingly sorrowful; and began every one of them to say unto him, Lord, is it? Then Judas who betrayed him answered and said Master, is it I? He said unto him, Thou hast said. And as they were eating," that is, the passover, "Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup and gave thanks, and gave it to them, saying, Drink ye all of it. For this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink of this fruit of the vine until that day when I drink it new in my Father's kingdom."

From this time the feast of the passover was to cease forever. The substance being come, the shadow was

no longer of any use. use. Instead of the passover, that night in which he was betrayed, Christ instituted the ordinance of the Lord's Supper to be continued in the church to the end of the world. And in the institution of this feast, there seems to be great propriety.

Christ was sent into the world to save sinners. For this end atonement was necessary. "The Apostle and High Priest of our profession, Christ Jesus, is abundantly exhibited in the law of Moses by types. Christ is typified by persons and things, beasts and birds: But no one person or thing, beast or bird did fully exhibit him. Aaron was a type of Christ; but Aaron did not fully represent him, as appointed to atone for the sins of the world. Aaron was an high priest and so was Christ. Aaron was appointed to make atonement for sin, for his own sin, the sin of his house, and for the sin of the whole congregation of the children of Israel. He did not make atonement for any of the Gentile world. But what Christ has done extends equally to the Gentile as to the Jew. Aaron, in making atonement, never did, nor was he ever required, to shed a drop of his own blood; neither was he required to try his strength with the powers of darkness Aaron, when he made an atonement for sin, either his own or the sins of the people, always needed the blood of a bullock, or some other beast. Hence the bullock, or the blood of the bullock, or of some other beast, was necessary to make an atonęment. Aaron, the Jewish high priest, could not make atonement without the blood of others: But Christ the great High Priest made atonement with his own blood; he needed no assistance from man; he asked not for the blood of beasts. Hence, in shedding his blood as an atonement for sin, Christ was the Antitype, both of Aaron and the beasts whose blood he shed.

Completely to exhibit Christ making atonement for sin, it was necessary that he should be exhibited by a combination of types: one of which, separately would be only a partial one. Hence Christ was typ

ified by Aaron the high priest, and the two goats which he was required to present "before the Lord at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats, one lot for the Lord, and the other lot for the scape-goat." One of these goats is called the Lord's, and the other is called the scape-goat. The goat on which the Lord's lot fell was to be slain, and offered as a sin-offering. But the scape-goat, Aaron was commanded to present alive before the Lord; that, in connexion with the slain goat, he might make an atonement. The blood of the goat that was killed Aaron was commanded to use, as he did the blood of the bullock, "and sprinkle, it upon the mercy-seat and before the mercy-seat." Aaron, in making atonement for himself, his household, and the congregation, together with reconciling the holy place, and the tabernacle of the congregation and the altar, was required to put the blood of the bullock, and the blood of the goat "upon the horns of the altar round about," Lev. xvi, 17. And this ceremony prepared the way to bring in the live, or scapegoat, respecting which Aaron was directed in a particular manner, how to conduct And to understand what is implied in these directions, and to be governed by them, is of the greatest consequence to our eter nal salvation. The directions are the following: “and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins, putting them upon the head of the goat, and shall send him away, by the hand of a fit man, into the wilderness. And the goat shall bear upon him all. their iniquities into a land not inhabited: and he shall let go the goat into the wilderness."

Now, it is evident that Jesus Christ is the Antitype both of Aaron and the two goats; of the goat whose blood was shed and sprinkled upon the mercy-seat, and of the goat that was sent into a land not inhabited. Christ is the Antitype of them all conjointly.

Aaron, separately, represents Christ as our Great High Priest; and the goat that was killed, and his blood sprinkled upon the mercy-seat, represents Christ as the High Priest, shedding his own blood for our eternal redemption. And the scape-goat which was not slain at all, which bore upon himself all the sins and transgressions of the people of Israel, beautifully and strikingly represents the Divinity of him who says of himself, "I am the Almighty;" Or, the living goat, over which Aaron, with both hands upon his head, was to confess all the iniquities of the people of Israel, may be considered as representing the unchangeableness of the priesthood of Messiah, or of Christ as the ever-living Intercessor. Hence, the priesthood of Christ "was not made after the law of a carnal commandment, but after the power of an endless life." The priests under the law were not suffered to continue by reason of death. "But This Man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." And as perfection could not be by the Levitical priesthood, it was necessary that another Priest should arise after the order of Melchisedec,' "and not be called after the order of Aaron."* Hence, "Christ needed not daily as the Levitical high priests, to offer up sacrifice, first, for his own sins, and then for the sins of the people: for this he did once when he offered up himself. For the law maketh men high priests which have infirmi ty; but the word of the oath which was since the law, maketh the Son, who is consecrated forevermore."† Christ was represented by the high priests and their sacrifices. The high priests, however, did not shed their own blood, but the blood of bulls and of goats, for "without shedding of blood there is no remission." But the High Priest of our profession, Jesus Christ,