may be illustrated and fully proved by the following scriptures. Eph. i. 8, 9, 10. Wherein he hath abounded towards us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself: that, in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him." It is just to notice, that as the parable denotes the whole mass of meal to be leavened, which brings the whole into a unity of circumstance, so the apostle, in the above text, speaks of all things being gathered together in one, in Christ. The apostle says, as has been noticed before, "If any man be in Christ, he is a new creature." And here he says that all things in heaven and on earth shall be gathered together in Christ, which corresponds with the words of him who sitteth on the throne, who saith, "Behold I make all things new." Phil. ii. 9, 10, 11. "Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father." Col. i. 19, 20, 21. "For it pleased the Father, that in him should all fulness dwell: And (having made peace through the blood of his cross) by him to reconcile all things unto himself; by him, I say, whether whether they be things in earth, or things in heaven. And you, that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled." Let us ask the

following important questions relative to those scriptures above quoted.

1st. What is the fact which the author of those passages intended to communicate by them?

2d. Is that fact clearly expressed by the words which the author used?

3d. Is that fact consistent with the moral character of God, so as to be honorary to him?

4th. Is it consistent with the spirit of Christ, so as to be honorary to his mediatorial office?

In answer to the first question will it do to say, that the fact which the apostle meant to communicate in those passages, is, that God has made known the mystery of his will according to the good pleasure which he purposed in himself, that through the mediation of Jesus, he designs the reconciliation of but a small part of mankind to himself? And that only a very few of the human race should be finally, in the dispensation of the fulness of times, gathered together in one in Christ? Is there one single expression, in those scriptures, which goes, in the least sense, to express such a fact? There surely is not; but the whole appears to have been designed to express something very different. The expressions used in the notes seem to be as suitable to express the fact which we are after, as any at command. "Universal submission to Christ in his glorious and ever blessed kingdom." And the candor of the reader is requested to judge, on mature deliberation, whether there are any expressions left out of the above quoted scriptures, which are wanting to express this fact.

To the second question it may be replied, that there appears not the least ambiguity in the expressions, but a manifest design, and that by an

excellent master of language, to state the fact as plainly as possible. As it respects universality, he says, All things in heaven, and in earth, and under the earth. As it respects submission, he says, Gather together in one all things in Christ: that at the name of Jesus every knee should bow, and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. By him to reconcile all things to himself. Thus the fact expressed is as plain as words can make it.

To the third question we find an answer in one of the passages quoted as follows: "That at the name of Jesus every knee should bow, and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father."

The last question must be conceded to in the affirmative; for the spirit of Christ in all believers, moves them to pray for universal reconciliation to God through his mediation, which prayer is consistent with the manifest object of the mediatorial office, as expressed in the following scriptures! For this purpose was the Son of God manifested, that he might destroy the works of the devil." And we know that he was manifested to take away our sins." "Behold the Lamb of God, which taketh away the sin of the world.”

PARABLES XVI AND XVII.

"Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field." MAT. xiii. 44.

CHRIST here represents,

1st. Human nature, by a treasure.

2d. Mortality and time, by a field, in which the treasure was hid.

3d. Himself, by the one who found the treasure and for joy hid it.

4th. His parting with the glory which he had with the Father before the world was, and vesting himself, through his mediatorial process, with all power in heaven and earth, by which mortality and time became manifestly his own, and by which his right of property in the whole creature, which was made subject to vanity, was manifested, is represented by a man's selling all that he had and buying the field which contained the treasure.

Again, the kingdom of heaven is like unto a merchant-man seeking goodly pearls; who, when he hath found one pearl of great price, he went and sold all that he had, and bought it." VERSES 45, 46.

The ideas communicated in this parable are al most similar to those in the preceding.

1st. Human nature is here represented by a pearl of great price.

2d. The Saviour represents himself by a mer chant-man seeking goodly pearls.

3d. The success of his mission in seeking and saving that which was lost, is shown in that the merchant-men found a pearl of great price, and

made it his own by purchase; for which purpose, he sold all that he had, as described in the former parable. But let it be remembered, for the excitement of eternal gratitude, that this purchase was with great price.

ILLUSTRATION.

The two parables foregoing, are so similar, that an illustration of one is conceived to be of both. It is acknowledged that divines, respectable for their learning, and highly deserving for their assi duity in study, have understood and taught that the pearl of great price is Christ Jesus.

And

agreeably to this generally received opinion, it is customary to make use of the parable to awaken sinners to the importance of seeking Christ and of getting an interest in him before it is too late. However, this opinion, notwithstanding it is supported by much authority from commentators, is subject to the following objections from the scriptures.

1st. Mankind in a state of sin is represented by sheep gone astray; by the sick who need a physician; by captives to be redeemed; by prisoners in a pit, who are to be visited. Now if Christ be the pearl of great price, and the sinner the merchant-man, it is putting the burden and labor on the lost sheep, to find the shepherd: it supposes that it is the duty of the sick to visit the physi cian; of captives also to redeem those on whom they depend for redemption; and it also supposes that those prisoners in the pit must get out themselves, and go and find somebody to assist them out of their difficulty!

2d. The Saviour says, "The Son of man came to seek and to save that which was lost." Again,