priesthood, temple, the holy city, the Israel of God, Israel's enemies, Israel's prophets, kings, and deliverers, shake off as it were the earthly garments which had concealed their true nature, and stand forth before us as they are. Then the language of Prophecy appears no longer hyperbolical; no tongue of man has described nor heart of man conceived such a holiness, or such a glory, but that a greater than either is here. Then looking at the pictures of human suffering, so true an image of our actual condition, and of human exaltation, so lively an echo to our instinctive hopes, and finding that both were combined and both more than realized in the death and resurrection of Christ our Lord; we understand how the prophecies have in their highest sense been fulfilled already, and we perceive through the declaration of Christ's Gospel how we ourselves may hope to have our portion also in this fulfilment; for it is Christ's will that those whom God has given him should be with him where he is, and should behold and share his glory.

APPENDIX I.

In order to illustrate the view of the interpretation of Scripture prophecies offered in the foregoing Sermons, I have taken some of the most remarkable of those which are quoted in the New Testament as referring to our Lord, or to his Kingdom; and have endeavoured to see how their application can be explained on the principles above laid down; so that the reader will thus be enabled to judge for himself of the soundness of the system which I have followed.

For this purpose I have selected those prophecies or those parts of the Old Testament, which have been applied to the times of the Messiah by our Lord himself.

Of these passages, three, in all probability, Isaiah vi. 9, 10. xxix. 13. and Psalm viii. 2. may be regarded as

merely describing similar feelings to those which our Lord saw in the men of his own generation. Isaiah was told to say to the Jews of his time, "Hear ye indeed, but understand not," &c. and this might be addressed with equal truth to the Jews in the time of our Lord. These passages then do not seem to be referred to as being strictly speaking prophetical.

Psalm xxxv. 19, requires, however, to be noticed more particularly. The Psalmist says, "Let not them that are mine enemies wrongfully rejoice over me, neither let them wink with the eye that hate me without a cause." Our Lord's words are, "If I had not done among them the works which none other man did, they had not had sin; but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause." That is to say, "I have dealt with this people as the prophets my forerunners, and in a certain degree my representatives, dealt with them formerly. As they offered good and received in return evil, so that the hatred shown to them was without a cause, thus, but much more perfectly, was it to be with me. I was to fulfil that example which the prophets set in old times, and therefore I spake as never man spake, and did works such as no other man did, that I too might be hated without a cause as they were." With equal propriety our Lord might, I conceive, have referred, if he had so chosen, to the hundred and twentieth Psalm, where there is a similar sentiment, "I am for peace, but when I speak, they are for war;" or to any other passages in which the prophets expressed a similar language. And our Lord's meaning in saying, "This cometh to pass, that the word might be fulfilled that is written in their law," is merely this, that as he was to fulfil all righteousness, so

in whatever respects the prophets had duly performed their work, in these they were but types of him, and he also was to do as they had done.

A somewhat similar explanation may be given of the reference to Psalm xli. 9. 66 I know whom I have chosen," said our Lord, "but I did it that the Scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me." That is, "in choosing such a man as Judas to be my disciple, it is not that I did not know what he was and would be; but that in this respect also I might be as the prophets were who went before me; that with me as with them, my foes should be they of mine own household." One of the bitterest of innocent sufferings is to be betrayed by those to whom we have shown kindness and confidence; and as this was the portion of God's imperfect servants the prophets, so also Christ was pleased that it should be his portion also. And as our Lord referred to the forty-first Psalm, so might he equally I believe have referred to the fifty-fifth Psalm, ver. 12, 13, 14, where the Psalmist again speaks of the peculiar misery of being persecuted and injured by those whom he had regarded as his friends.

But having noticed one passage of the Psalms which has been applied to Judas in the New Testament, I may perhaps here anticipate the mention of two others, which are applied also to him by St. Peter, Acts i. 20. These are, Psalm lxix. 25, and cix. 8. They are both taken from Psalms which contain the strongest denunciations of evil against the enemies or persecutors of the Psalmist; denunciations so strong, that many person, as is well known, shrink from repeating them, when they occur in the Service of the Church. And if we regard merely the mind of the human writer of these Psalms, it is probable that his feelings did partake of those of the men of old