prophecy our Blessed Lord and Saviour is called ‘the Redeemer,’ but in the apostolic quotation ‘the Deliverer.’ The Redeemer is the Deliverer, for ‘He gave Himself for our sins that He might deliver us from this present evil world.’ In the New Testament, however, there is a difference. When that was written the ransom price had been paid, for the Lord Jesus Christ had died; so that in it the atonement by the Son of God becomes more prominent than the deliverance. The blood of the Lamb is continually connected with redemption there, as for example in such a passage as Titus, ii. 14, ‘Who gave himself for us that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works;’ and in the words just quoted from Rev. v. 9, ‘Thou hast redeemed us to God by thy blood.’ But both Old and New agree in teaching that redemption is deliverance, or recovery, through a ransom or atonement. In both ‘to redeem’ combines the exercise of power with the satisfaction of every lawful claim. It consists of two parts, atonement and deliverance. Atonement, therefore, is a part of redemption, but not the whole. It is the first great act on which the subsequent deliverance depends, but it is not the deliverance. Through atonement the satisfaction is made for sin, and by virtue of that satisfaction we are set free; and that deliverance through atonement is the redemption of the Gospel. * * * * * II. We may proceed, then, to our second question. How far is our redemption complete? And the answer to that question is, that of the two parts the one is complete, but not the other. The ransom, or atonement, is complete, and there is no possibility of adding anything to that, as in the words of our Communion Service ‘who made there (by His one oblation of Himself once offered) a full, perfect and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world,’ or, as in the words of Scripture, ‘By one offering he hath perfected for ever them that are sanctified.’ That is done for ever and ever. All the masses of the Church of Rome, and all that men call sacrificial offering, can add nothing to it. All that they can do is to throw a shade over its glory. Two hundred million pounds were paid by conquered France as her ransom, and of what use would it now be if any patriotic Frenchman should endeavour to add to the security of his country by paying an additional five shillings to the Prussians? So when the precious life of the Son of God has been laid down as our ransom, and when God’s covenant has been completely fulfilled, shall we now go and add to it—a mass?