did not mean that the body of which the bread was symbolical consisted of the mere corporeal temple of his flesh. That alone was not the price to be paid for the redemption of the world. The terms "my body," according to the sublime meaning of the divine speaker, comprehended the indwelling God, whose self-sacrifice was to sanctify that outer temple, and form a glorious structure of salvation worthy of its great architect. The consecrated bread was typical, not only of the material, but also of the viewless and spiritual substance of the God incarnate. The terms were used by Christ to represent and designate the whole infinitude of his united being.

The scriptural custom of using the outer name to denote the inner being is exemplified in a still more striking instance. The second person of the Trinity, shrouded in flesh, was often called man by his own inspired apostles. Even he, who was caught up into the third heaven, frequently so termed his beloved and divine Master. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you."-Acts, ii., 22. "Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath ordained."-Acts, xvii., 31. "For if through the offence of one many be dead, much more the grace of God, and

the gift by grace, which is by one man, Jesus Christ, hath abounded unto many."-Romans, v., 15. There is "one mediator between God and men, the man Christ Jesus."-1 Timothy, ii., 5. "But this man, after he had offered one sacrifice for sins, forever sat down on the right hand of God."-Hebrews, X., 12.

They

These inspired writers well knew--they felt in every pulsation of their throbbing hearts-the melting, the exalting truth, that the manhood of their Redeemer bore a less proportion to his Godhead than the dim and fading star of morning bears to "the glorious king of day rejoicing in the east." Yet they called him man. thus gave a seeming prominence to his manhood, only as a faint emblem-a shadowy figure of the ineffable splendours of the Godhead throned within. Thus they added a crowning illustration to the scriptural custom of expressing, by things that are seen, things that are invisible. We close this train of thought, protracted, perhaps, too long, with a request to the reader that he will apply our remarks to kindred passages, which, escaping our notice, may occur to his, and which, though seemingly confined to the outer man of Christ, and tending to limit his sufferings to his humanity, may nevertheless, on a little examination, be found to comprehend also the indwelling Godhead.

CHAPTER IX.

Blood and Death of Christ-Blood, when applied to Christ, has a Meaning more comprehensive than its ordinary Import-It means Totality of Expiatory Sufferings-Christ really died-Death reached both his Natures.

THERE is yet another class of scriptural passages bearing upon the question under discussion, which requires a more deliberate consideration. The efficiency of the blood of Christ in the scheme of redemption is a cardinal doctrine of the New Testament. It asserts that we are washed in his blood; that we are cleansed by his blood; that we are made white by his blood; that we are purged by his blood; that we are redeemed by his blood; that he bought us with his blood; that without the shedding of blood there could be no remission. So the death of Christ is plainly shadowed forth in the Old Testament, and forms the absorbing theme of the New. Now it is said that blood and death could not have been predicated of the ethereal essence of the Godhead; that God is a Spirit, without blood or corporeal substance; that God is an eternal Spirit, and necessarily incapable of dying. Hence it is confidently urged that the oft-repeated scriptural declarations concerning the blood and death of our blessed Lord

must have referred to the man Christ Jesus, and not to the indwelling God. The answers, the conclusive answers to these imposing objections, may be arranged under two heads.

First. The incarnate God had blood. It was sweated forth at Gethsemane; it was poured out on Calvary. But the Bible, in speaking of Christ's blood, gives to the term a meaning vastly more comprehensive than its ordinary signification. When our Lord, the same night in which he was betrayed, after supper, took the cup, and, having given thanks, gave it to his disciples, saying, "Drink ye all of it, for this is my blood of the New Testament;" and when his disciples, in obedience to his command, drank of the cup, they did not actually drink of the blood then flowing warm in the veins of their Master; the sacramental fluid of which they partook was the "blood of the New Testament;" that mystical, viewless ocean of salvation provided, by the whole expiatory sufferings of Christ, for "the healing of the nations." In thus expanding the term blood, when used to denote the blood of the Mediator between God and man, we place ourselves upon the authority of the dying declarations of the eternal Son. The expansion of the term, when applied to his own most precious blood, was dictated by his own unerring lips.-Matthew, xxvi,, 27, 28. So, when

the New Testament declares that the redeemed of every age and nation are "washed," and "cleansed," and "made white," and " purged" by the blood of Christ, it means not to use the term in its strict literal import, but in the same comprehensive sense in which our Saviour had himself used it at the institution of his holy eucharist.

In this vast ocean of infinite grace, opened at the dawn of time, Abel, and Enoch, and Noah, and Abraham, and Lot were regenerated and sanctified, centuries before the vital element had begun to circulate through the arteries of the infant Jesus. In this same never-ebbing ocean, boundless as the love of God, will all the countless myriads of the redeemed of all times, and tongues, and climes continue to be "washed," and "cleansed," and "made white," and "redeemed," until the mighty angel, standing with one foot on the sea and the other on the earth, and lifting his hand to heaven, shall swear by him that liveth forever and ever that there shall be time no longer.

Christ is said, in scripture, to have purchased us with his blood. But how small a part did the blood actually drawn from his veins by the sweat of Gethsemane and the irons of Calvary form of the infinite price which he paid! The price, the infinite price of the purchase, was the whole stu