in Christian theology.
Ib.
C.
For, at the general resurrection, (which is rooted in the resurrection of Christ, and so hath relation to him) the creature shall be delivered from the bondage of corruption into the glorious liberty of the children of God; for which the whole creation groans, and travails in pain yet. (Rom. viii. 21.) This deliverance then from this bondage the whole creature hath by Christ, and that is their reconciliation. And then are we reconciled by the blood of his cross, when having crucified ourselves by a true repentance, we receive the real reconciliation in his blood in the sacrament. But the most proper and most literal sense of these words, is, that all things in heaven and earth be reconciled to God (that is, to his glory, to a fitter disposition to glorify him) by being reconciled to another in Christ; that in him, as head of the church, they in heaven, and we upon earth, be united together as one body in the communion of saints.
A very meagre and inadequate interpretation of this sublime text. The philosophy of life, which will be the
corona et finis coronans
of the sciences of comparative anatomy and zoology, will hereafter supply a fuller and nobler comment.
Ib.
p. 9. A. and B.
The blood of the sacrifices was brought by the high priest in sanctum sanctorum, into the place of greatest holiness; but it was brought but once, in festo expiationis, in the feast of expiation; but in the other parts of the temple it was sprinkled every day. The blood of the cross of Christ Jesus hath had this effect in sancto sanctorum, &c. ... (to) Christ Jesus.