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UNIVERSAL REDEMPTION.

Extracted from the Christian Observer's Review of Simeon's Skeletons of Sermons, Vol. II. page 29.

WE were rather surprised at the apparent hesitation with which Mr. Simeon speaks of the extent of our Saviour's satisfaction (page 266); since our 31st Article and our sacramental service have decided the point in such strong and unequivocal language. We think the want of a necessary distinction upon this head has produced considerable confusion. The propitiation of Christ, in its value and in its offer, is universal and illimitable; but with respect to its ultimate effect, it is confined to a certain number.

Extracted from the Christian Observer's Review of Daubeney's Vindicie Anglicana, Vol. III. page 430.

THE strong conclusion respecting the necessary Anti-calvinism of our Church, which at page 85, and in many other parts of his work, Mr. Daubeney has drawn from the assertions in our articles and liturgy on the subject of universal redemption, will hardly be found consistent with the well known fact, that many of the most learned and pious Calvinists have been amongst the most strenuous approvers and defenders. of them: witness the names of Sanderson and Beveridge, the former of whom composed the preface to the liturgy as it now stands, containing an unqualified commendation of its contents. The latter has been no less explicit in a sermon on the liturgy.

For a modern instance we refer the reader to that excellent work, intitled "The History of the Church of Christ." The learned and pious author would unquestionably be called a Calvinist by Mr. Daubeney. But how does Mr. Milner express himself on the subject of particular redemption? "On occasion of the controversies, Augustine was objected to, as denying that Christ died for all. But Prosper, his admirer and follower, and as strict a predestinarian as any writer in any age, maintains that Augustine held that Christ gave himself a ransom for all.' Doubtless the natural

and obvious sense of scripture is the same,* and the notion of particular redemption was unknown to the ancients, and I wish it had remained equally unknown to the moderns." What language can be more decisive? And we may add that when Dr. Haweis expressed himself " shocked that the scriptures of truth should be treated thus slightly, alluding to the above statement, the present Dean of Carlisle defended his brother by quoting the following passage-" of God our Saviour who will have all men to be saved, and to come unto the knowledge of the truth, For there is one God, and one Mediator between God and man, the man Jesus Christ, who gave himself a ransom for ALL." The Dean adds, "one would think that any plain man might be allowed to infer from this scripture of truth,' that Christ died for ALL, without shocking the nicest feelings."

* See particularly, 1 Tim ii.

Vol. ii. page 445, Boston edition.

+ Preface to second edition of first vol. omitted in Boston edition.

THE

PECULIARITY OF REDEMPTION, From Fuller's Gospel, worthy of all Acceptation.

IT is proper to enquire, Wherein the peculiarity of redemption consists? If the atonement of Christ were considered as the literal payment of a debt; if the measure of his sufferings were according to the number of those for whom he died, and to the degree of their guilt, in such a manner as that if more had been saved, or if those who are saved had been more guilty, his sorrows must have been proportionably encreased, it might, for aught I know, be inconsistent with indefinite invitations. But it would be equally inconsistent with the free forgiveness of sin, and with sinners being directed to apply for mercy as supplicants, rather than as claimants. I conclude, therefore, that an hypothesis which in so many important points is manifestly inconsistent with the scriptures, cannot be true.

On the other hand. If the atonement of Christ proeeed not on the principle of commercial, but of moral justice, or justice as it relates to crime; if its grand object were to express the divine displeasure against sin,* and so to render the exercise of mercy, in all the ways wherein sovereign wisdom should determine to apply it, consistent with righteousness ;† if it be in itself equal to the salvation of the whole world, were the whole world to embrace it; and if the peculiarity which attends it, consist not in its insufficiency to save more than are saved, but in the sovereignty of its application, no such inconsistency can justly be ascribed to it. † Rom. iii. 25.

*Rom. viii. 3.

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