mixing a literal with the metaphorical sense of such phrases, consists, not as intimated, (p. 95) "in the manner of reasoning upon them," but in the interpretation of the language itself.

Now it is not difficult in this case to trace the passage of the term in question from its original literal meaning to its metaphorical use. For as the deliverance from captivity or punishment was the principal thing, and the price paid as a ransom only a secondary consideration in making up the complex idea of redemption, it is easy to see how the term came to be used to denote the principal thing alone, where this accessory circumstance was wanting; and thus any kind of deliverance, by a very common change in the use of language, was called a redemption. Examples occur in the sacred writings as well as in our constant use. The deliverance of the Israelites from Egyptian bondage is called a redemption, and God is said on this account to be their redeemer, to have redeemed them from the house of bondage, and out of the hand of Pharaoh the king of Egypt.

But how was this redemption effected? Was a ransom paid as the price of their deliverance, as an equivalent for their services, as a consideration, for which their oppressors were to let them go? Let the sacred historians and prophets answer this ques(Exod. vi. 6) "I will redeem you with a stretched out arm, and with great judgments." (Deut. ix. 26)"Destroy not thy people, which thou hast redeemed through thy greatness, which thou hast

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brought forth out of Egypt with a mighty hand." (Neh. i. 10) "Now these are thy servants and thy people, whom thou hast redeemed by thy great power and thy strong hand." The nation of Israel then was redeemed, not by a ransom paid to their former oppressors, as the price of their emancipation, but by the mighty power and strong hand of Jehovah, stretched forth in those signs and wonders in Egypt, in the Red Sea, and in the wilderness, by which the Egyptian monarch was compelled to suffer their departure, by which they were protected and avenged, when pursued by their oppressors, and were conducted in safety to the promised land.

The term is applied also in a similar manner to the deliverance of that nation from the Babylonian captivity. (Micah iv. 10) "Thou shalt go even to Babylon; there shalt thou be delivered; there the Lord shall redeem thee from the hand of thine enemies.” It is applied in many instances also to the deliverance of individuals from danger, captivity, slavery, or any great calamity; and the propriety of the term is sufficiently maintained, where something important is done, though nothing is literally paid, to procure the deliverance.

These examples of the use of this term may lead us to some just notions of its meaning, as applied to express the benefit we receive, when it is said we have redemption by the blood of Christ. It is not, that his death was a price literally paid, either to God, to satisfy the demands of vindictive justice, or to the

enemy of God and man, as the purchase of our release from his power. He was our redeemer in the same sense, in which God was the redeemer of the children of Israel; and he redeemed us by his blood, as they were redeemed by the mighty power, and the strong arm of the God of Israel. As God was the redeemer of Israel by the miracles of Egypt, so Christ was our redeemer by those miracles which proved him to be a messenger and teacher from God; by those instructions and that example, which were to remove our ignorance, and deliver us from the slavery of sin, and bondage of corruption; by those high motives to repentance and holiness, which are found in the revelation of a future life and righteous retribution; and especially by the confirmation his doctrine and promises received, and the persuasive efficacy given to his example, by his sufferings, his voluntary death, and his resurrection. He was our redeemer by doing and suffering all, that was necessary to effect our deliverance from the power of sin, to bring us to repentance and holiness, and thus make us the fit objects of forgiveness and the favour of heaven.

This view of the subject will enable us to correct an error, into which we are liable to be led by language, which we frequently meet with; as when it is said in the Letters to Unitarians, that "when Christ is said to pay our debt, it is simply signified, that by means of his sufferings, he delivers us from punishment." (p. 94) Christ delivers us from punishment not directly by his sufferings. It is not that his sufferings are in

any sense a substitute for ours. It is not that satisfaction is made by his sufferings to divine justice, so that the sinner escapes, because "there is no further need of punishment." It is not that our sin was so imputed to Christ, that he "suffered, in some sense, as he would have suffered if our sin had been really imputed to him," and that we are directly in consequence of this vicarious suffering exempted from the punishment. But his sufferings are the means of delivering us from punishment, only as they are instrumental in delivering us from the dominion of sin. They are the grounds of our forgiveness, only as they are the means of bringing us to repentance, only as they operate to bring us to that state of holiness, and conformity to the will of God, which has the promise of forgiveness, and qualifies us for it.

There is another term also used by the sacred writers to express the efficacy of Christ's death, which admits of a satisfactory explanation somewhat similar to that which has been given of redemption, and is to be understood as having passed to a similar metaphorical sense. The whole of that, by which the benefits of redemption are procured for us, whether it be the active obedience, or the sufferings and death of Christ, or both together, is spoken of as a sacrifice. (Heb. ix. 26)" He appeared to put away sin by the sacrifice of himself." The meaning of this is rendered perfectly intelligible, and is freed from the insuperable difficulties that attend any explanation, in which is contained "a mixture of the literal with the metaphori

cal sense," by attending to a change from a literal to a metaphorical sense of the term sacrifice, similar to that, which has been noticed in the terms redeem and redemption.

A sacrifice, in its primitive meaning, is an offering made to God, as an acknowledgment of dependence, as an expression of gratitude, or for the expiation of sin. It is thus applied to the various offerings appointed in the Jewish ritual. But as the effect to be produced is the principal thing, and it is of little comparative importance in what manner it is produced, and by what circumstance or act it is brought about ; any other act, by which a similar effect is produced, though no proper sacrifice be offered, is familiarly called by the sacred writers a sacrifice. We find the term thus applied to prayer and thanksgiving. (Psalms cxli. 2) "Let my prayer be set before thee as incense, and the lifting up of my hands as the evening sacrifice." (Psalms exvi. 17) "I will offer to thee the sacrifice of thanksgiving." (Heb. xiii. 15) "By him let us offer the sacrifice of praise, that is, the fruit of our lips." It is applied to a holy life. (Rom. xii. 1) "that ye present your bodies a living sacrifice, holy, acceptable to God." It is finally applied to an act of kindness and relief. (Phil. iv. 18) "I have received the things, which ye sent, a sacrifice acceptable, well pleasing to God." It is by a use of the term similar to what we find in these examples, that sacrifice is applied to whatever was done by Jesus Christ for our benefit, especially to the labours and mortifications of