We know not what wonders are comprehended under "the good pleasure which he purposed in himself, to gather together as under one head [ἀνακεφαλαιώσασθαι] all things in Christ; both the things in the heavens and those on the earth." Eph. i. 10. It is therefore in harmony with the grandeur of the divine plan that the Saviour should be a centre of good to the whole rational universe, and especially the race of man; and in particular that his work should possess that excellency, merit, or value, which warrants the largest assurances of blessing to all and any who are honestly willing to receive it.

To me it appears that the positions just cited from Dr. Symington are quite reconcilable with those of my venerated tutor, the late Dr. Edward Williams. "In order that there might be a suitable, reasonable, and consistent ground of believing in Christ for salvation, we must infer that those parts of holy writ which represent Christ as 'the Saviour of the world,' which affirm that he died for all,' that he is a 'propitiation for the sins of the whole world,' and that'he gave himself a ransom for all, to be testified in due time,' ought not to be interpreted as denoting only the elect who are eventually saved from sin and misery. What possible good end can be answered by restricting such expressions? The restricted interpretation is doubtless intended for the avoidance of some injurious consequence; such as that Christ would die in vain for some, or that all must be saved, &c. But these consequences do not follow, except on an assumed and false notion of the price of redemption and redemption itself denoting the same thing. These two ideas are essentially different, as related to different objects. For what is Redemption, in accurate thought, but the actual Deliverance of the subject from some personal evil; and in the present case, from condemnation, sin, and misery? But is any person thus delivered, before he is born? And what is the price of redemption, but a sacrifice of infinite worth, presented to the Holy and Just Moral Governor, to answer certain important ends? One of these ends is the actual redemption or deliverance of God's chosen; by the communication of the

Holy Spirit, union to Christ, justification, sanctification, and persevering grace to be crowned with glory. Another end is, to afford an adequate basis for the rectoral design of God, in proposing Christ and his benefits to sinners in general, when addressed by the gospel-call. When we assent therefore that the rectoral design, founded on the price of Redemption, extends to all men, (in the same sense as the original and subsequent promises, and innumerable other blessings that perpetually flow from the Father of lights,) justice is done to the universal mode of expression in the scripture-testimony, while it stands perfectly consistent with the sovereign designation of that price in the actual redemption of God's elect.

"If reconciliation is exhibited in the gospel-call to any who are not, and will not be, reconciled; if God is in Christ making a proposal of reconciling the world unto himself, not imputing their trespasses unto them, it follows that the price of redemption has the extent above mentioned, in the plan of divine government. Again, if reconciliation to God is proposed, by the persuasions, intreaties, and affectionate importunities of his word and ambassadors, as it expressly and most evidently is, there must be a true and rational, as opposed to a fallacious and delusive, ground of reconciliation. And what can this be, but an INFINITE, and therefore indefinite PRICE? And, if God invites to the great supper 'the poor and the maimed, the halt and the blind,' yea, many who 'pray to be excused,' and who never come-the provision must, in all consistency and propriety of meaning, have been rectorally designed for them, in virtue of the great sacrifice; as much designed as a feast is for one who, being invited to partake of it, sends a message that he cannot come.'" Essay on the Equity of Divine Government, and the Sovereignty of Divine Grace; pp. 204-206, 3rd ed. 1825.

A similar justness of combination we find in the writings of Calvin; whose fine judgment and noble impartiality as an expositor have drawn the admiration of many, who differ from some of his distinguishing sentiments. At the same

time, these extracts shew that he did not coerce himself to an anxious precision of phrase.

"In saying 'the sin of the world,' [the apostle] extends this favour without distinction to all mankind; that the Jews might not think that the Redeemer was sent for them only. The intention of the general expression, the sin of the world,' is to bring us to the feeling of our wretchedness, and excite us to seek the remedy. Our duty is to receive and hold fast this blessing which is offered to all; so that every man in particular may be assured that nothing can hinder from obtaining salvation by Christ, provided that he comes to Christ by faith." On John i. 29.

"The general word 'whosoever' is introduced, both to invite all men to the participation of this life, and to take away all excuse from unbelievers. The term 'the world' is used with the same design. For, while there is nothing to be found in the world worthy of the benignity and grace of God, he shews himself propitious to the whole world; wherefore, all men without exception are exhorted to believe in Christ." On John iii. 16.

The apostle "makes this blessing the common property of all, because it is presented to all; not that it is actually extended to all for, though Christ suffered for the sins of the whole world, and is offered by the mercy of God to all without discrimination, yet all do not lay hold of him." On Rom. v. 18.

"This passage treats of classes of men, not individuals. It merely means that princes and foreign nations are included in the number" of those whom God invites to salvation. On 1 Tim. ii. 4.

To avoid the absurd inference of universal salvation, "the common interpretation is, that Christ suffered sufficiently for the whole world, but efficaciously for the elect only. This is true, but it does not apply to this passage. The design of the apostle John is, to shew that this blessing belongs to the whole church. Therefore, under the word 'all,' he does not comprehend the reprobate; but respects those only who, though scattered through all quarters of the world, yet should believe." On 1 John ii. 2.

"As, by that inestimable pledge, the not sparing his own Son, God shewed how tenderly he regards the salvation of his church; so he will not permit the souls which he has redeemed by so great a price, to perish or to be exposed to become the prey of seducers, by the negligence of their pastors." On 2 Tim. iv. 1.

"When a weak conscience is wounded, the precious blood of Christ is wasted. It is to the last degree to be abhorred, that, for the gratification of a bodily appetite, such a soul should be lost." On Rom. xiv. 15.

In his commentary on Heb. ii. 9, the great Reformer does not touch upon the question.

Of the apostle Jude he says; "He means that Christ is denied, when those who had been redeemed by his blood, make themselves again the slaves of the devil; so that, as far as in them lies, they make null and void that price of incomparable value." On Jude 4.

In the remarkably pathetic "Testament and last Will," which Calvin dictated to a notary, the month before his death, he has this clause." With my whole heart I embrace the mercy which God has shewn me for the sake of Jesus Christ, compensating for my sins by the merit of his death and sufferings; that thus satisfaction might be made for all my sins and offences, and their remembrance blotted out. I also testify and profess that I humbly supplicate him to accept me as washed and purified by the blood of that only Redeemer, shed for the sins of the human race [effuso pro humani generis peccatis], so that I may stand at his tribunal in my Redeemer's likeness."

To those who wish to see this great subject,-great in its collateral and consequent relations,—discussed in a manner very comprehensive and yet precise and full, in a candid spirit, and with the most important bearings on practical piety, I would earnestly recommend the following works: On the Extent of the Atonement, in Relation to God and the Universe; by T. W. Jenkyn, D.D. third edition, 1841; and The Reconciler; on the Harmony and the Glory of the Divine Government and of the Divine Sovereignty; by the Rev.

Robert Weaver, 1841: a work in which, though this subject is not specifically introduced, the principles on which it requires to be discussed are patiently, piously, and judiciously considered. I would also observe that Dr. Jenkyn is especially happy in treating the analogy between the ways of Providence and those of Redeeming grace.

Very masterly and lucid discussions of this subject and others allied to it, conducted in the most amiable and Christlike temper, are Dr. Wardlaw's Discourses on the Nature and Extent of the Atonement of Christ; Glasg. 1844; and the publications, brief indeed but richly comprehensive, of the lamented Dr. Balmer and Dr. John Brown, the Theological Professors in the United Secession Church, Statements, &c. on certain Doctrinal Points; Edinburgh, 1841,—4, and—5.

Note XXII.-page 69.

ON ARCHBISHOP MAGEE'S WORK ON ATONEMENT AND
SACRIFICE.

He who publishes on any subject which has been ably treated by another, owes to the public an exposition of his reasons and to bring out a pamphlet, as a discussion of a topic which has well filled large volumes, appears to require some apology. The common pleas, that every man has his circle in which he may expect more attention than another, and that the same truths may usefully be treated in different ways, are not admissible in every case. I therefore feel it incumbent on me to add this note in reference to a work deservedly held in high estimation; Discourses and Dissertations on the Scriptural Doctrines of Atonement and Sacrifice; by the late Archbishop of Dublin. 2 vols.

On the publication of the improved edition of Dr. Magee's work, in 1809, I read it with much interest and general acquiescence. When my reverend brethren appointed me to preach on the Sacrifice of Christ, the recollection of that work was of course excited; and I could not but feel some anxiety lest, on the one hand, I should tread the round of apparent