occasion. That this word is only tantamount to deliverance, has appeared already; and that our Lord used the word redemption in the same sense, is plain, from another passage, where he predicts events, that were to take place long af ter his ascension, and consequently after the redemption of mankind was completed; "then," says he, "lift up your heads, for your redemption draweth nigh:" your deliverance draweth nigh, for the work of redemption would then be finished. The Jewish state would soon be dissolved, and the Christian converts would be ransomed, redeemed, or delivered from its tyranny. Besides, the phrase will not, in any sense, admit of a literal construction. When a slave or captive is redeemed, the ransom must be paid to his master, to the power which held him in bondage or captivity. Mankind were the slaves of sin; but their ransom was paid to God. "Christ redeemed them from all iniquity; and redeemed them to God by his blood." So that both the captive and the ransom were given to God. This is not intelligible; but we can easily understand, that men were delivered from sin and its consequences, brought back to God, and restored to his favour."

As our deliverance is figuratively denominated redemption, so, by a continuation of the allusion, Christ is called our ransom, as the means, by which redemption was effected; and we are said "to be bought with a price." This phrase also is

borrowed from the book of the law; where it is written: "Fear shall fall upon them, till the people pass over, which thou hast purchased;" but they were not purchased: they were "delivered with an outstretched arm and great judgments."

This is clearly expressed in sundry places, both by our Lord and his Apostles, without any figure, by "remission of sin on repentance." During his ministry he granted remission of all past sins to new converts, on faith and repentance; and by his death he secured remission of sin in general, to those who conform to his laws; and eternal life to those, who walk suitably to their vocation and profession.

There are other expressions, such as healed by his stripes, and washed with his blood, that are evidently connected with those already explained, and not susceptible of a literal application in any sense. Of the same kind are the words translated propitiation, blood of the covenant, and the like.

Peter says, 66 we are redeemed, not with corruptible things as silver and gold, from our vain conversation, but with the precious blood of Christ." It is plain, that blood, in its natural sense, is more corruptible than silver or gold; and could not possibly redeem, or reclaim us from vain conversation. In its figurative sense, as implying mere suffering and death, it would neither be acceptable to God nor profitable to man: but

as a voluntary act of obedience to God for the benefit of mankind, the death of Christ may conduce to the reformation of the world, conciliate the grace and favour of his heavenly Father, and be the means of procuring pardon, and "cleansing us from all our sins;" thus may "our iniquity be said to have been laid on him:" thus may he have removed our griefs and carried away our sorrows; "been wounded for the transgressions, and bruised for the iniquities of men:" for this extension of favour was the consequence of his mission, terminated by his death and resurrection.

With respect to these, and other words of the same import, it was natural for the Apostles, who wrote to Jews, and were of the same nation themselves, to illustrate their doctrines by allusions to the ancient religion, which was familiar to themselves and their correspondents; for this conduced to the perspicuity of their writings, and the popularity of their argument. But we should be cautious of putting similes in the place of arguments; of deducing abstruse principles from mere figures of speech, or making the Sacred Writers accountable for every doctrine, which the ingenuity of critics can draw from the ornamental parts of their Epistles. Thus, the character of Christ is illustrated in Hebrews by that of the high priest; for they were the heads of their respective churches. But if, from this general resemblance,

we were to conclude, that every attribute, which might be ascribed to the one, must necessarily belong to the other, it is evident, that the high priest must be exalted, and our Lord degraded, without any regard to truth or reason. There was one circumstance so striking, that it could not escape St. Paul, and indeed is often alluded to by him. On the day of atonement, the high priest went behind the veil, into the holy of holies, and made atonement for the sins of the people. Into this sanctuary no person was allowed to enter, except the high priest; and here the mercy seat or propitiatory stood. It was therefore natural to compare the holy of holies, into which the high priest entered, with heaven, to which Christ ascended, both being considered as the peculiar abode of the divine presence. The veil and the grave; the death of Christ and the sin-offering; the mercy seat, from which the oracles were delivered, and Christ, through whom the Deity declared his gracious will; the expiation made by the priest, and the reconciliation effected by our Lord; the blood of the victim and the blood of Christ, afforded circumstances of resemblance, which would naturally gain a place in the argument of Paul, without any intention of making them the foundation of a system of doctrine. Jesus calls himself a door, and a vine; but no one thinks of founding a doctrine on the literal interpretation of those figures of speech. If his parables were treated in the same manner with the illus

trations of Paul, what strange conclusions might be extracted from them!

In this discourse, I have done little more than clear my way, and remove the obstacles occasioned by some scriptural phrases, which are ambiguous or emblematical, and therefore liable to misapprehension and abuse. A reflecting person, however, will see, that much of the obscurity, in which the subject is involved, has been removed; and some may perceive, that no considerable difficulty remains. It will still, however be necessary to state, wherein the efficacy of the death of Christ consists; and even more so, wherein it does not. This must be reserved for the subject of a future discourse. Meanwhile, I beseech you to reflect on the necessity of guarding your minds against the delusion produced by popular misinterpretations of the Word of God, on which many of the prevailing doctrines are founded. Those, who are habituated to them from childhood, may be excused for resting in them; and they are promulgated and reiterated with such assiduity, that they often deceive even those, "who have not so learned Christ." I trust however, that the explanations given on this and other occasions, may tend to preserve you from such dangerous mistakes.

May God grant you all a true discernment of his will, and a right understanding of his word, through his infinite and unmerited mercy, in Christ Jesus our Lord.-Amen.