himself, the price of our redemption, our means of deliverance from all the evils from which we are delivered by his work, his Gospel, his death.1 6 As he himself spoke of this voluntary devotement of his life to the purposes for which he came from God, as a ransom, no wonder that the apostles have corresponding representations. Paul, in his pathetic address to the Ephesean elders, enjoins upon them to feed the church of the Lord which he purchased (or acquired) by his own blood', i. e. by shedding his blood to complete the gracious and sanctifying purposes for which he came from God. He tells the Corinthians, Ye are not your own, for ye are bought with a price', rescued from captivity by the blood of Christ; therefore glorify God in your body, and in your spirit, which are God's'.3 And in like manner, in his epistle to Titus, he declares that our Saviour 'gave himself for us, that he might redeem us from all iniquity'.4 Peter most emphatically reminds the Christian converts, that they had been redeemed from their sinful customs by the precious blood of Christ, as of a Lamb without blemish and without spot'.5 And in the 6 This view of the subject will be found further developed in the concluding Lecture.-Ed. 2 Acts xx. 28. That Lord and not God is the genuine reading in this passage, see (among other critics) Dr. J. P. Smith's Scripture Testimony to the Messiah (1837), vol. iii. p. 57-66; and his Four Discourses on the Sacrifice and Priesthood of Jesus Christ (1842), p. 39.—Ed. 3 1 Cor. vi. 19, 20. 4 Tit. ii. 14. 51 Pet. i. 19. sublime visions of the beloved apostle, recorded in the Revelation, it is represented as the song of the blessed-in which may it be our happiness hereafter to join, as we may now in spirit• Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation."1 If I have succeeded in developing the sentiments in which my heart and my judgment alike accord with the full confidence of faith, you can have no difficulty in allowing that the Unitarian too may well 'glory in the Cross of Christ.' It is to him the emblem of the Covenant which our Saviour ratified by his blood shed upon it: it is to him the emblem of the obedience and faith and love which conducted our Saviour to it; it is the emblem of the Father's approbation of His beloved Son, and of the glory and the power to which He therefore exalted him: it is, like the mercy-seat of the Law, the emblem of the pardoning mercy which was there assured to men it is the emblem of the resurrection which soon followed it. It pointeth to heaven, where the crucified Jesus hath gone, and where he will receive all who are sanctified by his Gospel. It bids us dry our tears, and dismiss our alarms; for it tells of a Father's pity, and a Father's acceptance, and a Father's aid. But let us all remember, Christian Brethren, that the Cross affords no shelter to the impenitent, 1 Rev. v. 9. to the obdurate, persevering sinner; and that to the penitent believer, who hath experienced its blessed hopes, it is an emblem of duty as well as of privilege. It tells us that by self-denial, and by exertions for the welfare of others, we must take up our Cross and follow after Jesus.-By every motive of love and gratitude, of wisdom and duty, we are bound to fulfil, as far as in us lies, the purposes of heavenly mercy and of our Saviour's love, in promoting the spread of his kingdom, and especially in being the faithful subjects of it ourselves; for the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."1 Now may the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make us perfect in every good work to do his will, working in us that which is well pleasing in his sight through Jesus Christ: to whom be glory for ever and ever. Amen.' LECTURE IV. EXTENT OF CORRESPONDENCE BETWEEN CHRIST'S SACRIFICE OF HIMSELF, AND THE SACRIFICES APPOINTED BY THE MOSAIC LAW. Christian Brethren, Every view of the scripture doctrine of redemption which we have hitherto considered, brings us to this conclusion; that God, in His wisdom and His mercy, so ordered all things, that, to assure and diffuse the blessings of the Gospel, it was necessary that Christ Jesus should submit to the painful and ignominious death of the cross; that he did voluntarily submit to it, in order to accomplish these purposes; and that therefore, (under the appointment of Infinite wisdom,) we owe all the unspeakable privileges and blessings of the Gospel to this great act of devotedness and love. If we consider the gospel dispensation as a covenant, by which the blessings of forgiveness and Divine aid, and final acceptance, are promised to those who comply with its terms; and further as ratified by our Lord's voluntary death, without which it could not have been assured, nor its blessings extended to those who now enjoy its light, and gracious privileges; we shall have the key to all the difficulties attending the scriptural language on the subject. It is a view of the greater importance, because it is supplied by our Lord's own declarations; and because it explains why all the blessings which the Gospel affords to mankind, are referred in the New Testament to the death of Christ, as well as to that manifestation of the Divine power and approbation, by which God set His seal to the promises of the Gospel, and to the divine authority of him who brought the covenant of love and mercy.-This view is brought forwards in several parts of the epistle to the Hebrews: but it is lost sight of in the common translation, which renders by testament (or will) that Greek word which in the writings of the apostles and evangelists is often rendered covenant, (as it always should be,) and which, in the Septuagint, continually stands for covenant, and never for testament or will. This you will find the case in the passage which I shall employ as my text; and, as the meaning is entirely lost sight of in the common version, I shall read it from the translation of the venerable Archbishop Newcome, with some brief remarks as we proceed. HEB. ix. 11—15. BUT CHRIST HAVING BECOME A HIGH-PRIEST OF FUTURE THROUGH THE GREATER AND MORE PERFECT TABER- present BUILDING; representing the regions of the sky, |