fhall fentence any of those to the Regions of Darkness, and Horror, for ever, for whom he fuffered, they are fuch whom he ever loved, and eternally will love; even as intenfely as those whom he fills with pure Delights, by fhedding the Rays of his Glory around, upon, and in them, in Heaven. When it fhall be proved that CHRIST did not love thofe for whom he died, or that his Love is mutable, may cool, be extinguifhed, that Fury and Hatred may take Place thereof in his Heart; then, and not till then, (which never will be) may the Doctrine of the univerfal Extent of his Death be established.

III. Those Perfons for whom CHRIST died, are the Objects of the Love of the holy Spirit. Such as are interested in the good Will of the Father, and Son, have an Intereft in the fpecial Grace and Love of the Spirit; for as the Trinity of Perfons are undivided in their Effence, their Affection and Love is equal, and extended to the very fame Objects. Now, as it hath been proved, (and as I hope beyond all juft Exception). that those who are the Purchase of CHRIST's Blood, have a peculiar Intereft in the Love of the Father, and Son, it is reasonable to conclude, that they are infinitely beloved of the holy Spirit; and if fo, as the Father appointed the Son a SAVIOUR to them, and the Son graciously condefcended to take that Capacity upon him, and acting in that Character, hath redeemed them from all Iniquity: The holy Spirit who bears the fame Affection to them, as the other divine Perfons do, and unites with them in the kind Defign of their Salvation, will not fail to regenerate, fanctify, and preferve them, to a future State of Blifs. Hence therefore we may conclude, that those in whom the Spirit of GOD implants not Grace, and a di

vine Life as a Meetnefs for Heaven, are not the Objects of redeeming Love, or interested in the Death of CHRIST. The Doctrine of universal Redemption, is inconfiftent with a peculiar and fpecial Work of Grace on the Hearts of fome Men, in order to their fina! Happiness. Such to whom CHRIST is a Redeemer, the Spirit is a Sanctifier. He is not a Sanctifier to all Men ; neither is CHRIST a Redeemer to all. I clofe this Chapter with obferving, That the Opinion of univerfal Redemption infinitely derogates from the Love of the Father, Son, and Spirit, reprefents it as mutable, like that of a Creature; and therefore that Opinion cannot be true.

CHAP. II.

Contains a fecond Argument in Favour of the limited Extent of CHRIST's Death.

HE End of CHRIST's Death hath always

TH

been acknowledged a principal Point in the present Controversy. According to the Apprehenfions Men have of the Defign of his Sufferings, are their Sentiments of the Extent of his Death: That he died for All, without Exception, as the Arminians conceive, or that his Death is limited to Some, as the Calvinists think; and therefore, our most ferious, diligent, and impartial Enquiry, is here abfolutely neceffary, if we would difcover, embrace, and adhere to Truth in this important Article of Faith. The End of CHRIST'S Death may be confidered, as it bears Refpect to GOD the Father, to himself, and to Men.

"

I. GOD had in View his own Glory, as the ultimate End in delivering up his Son to Death. Ift, The Praise of his glorious Grace: he took this most surprising Step, that his free, Sovereign, and immutable Love, might be display'd in the fulleft Manner. 2dly, In this extraordinary Tranfaction, he had a Regard to the Honour of his Law, which we have dreadfully violated, and are fubject to the Condemnation of, on that Account. 3dly, The Glory and Vindication of his Juftice was one End propofed in this Affair, or that he might appear to be juft and righteous in faving Sinners.

II. The End with Refpect to CHRIST himself, was twofold. 1. That he might have the Satisfaction and Pleasure of seeing those for whom he died, compleatly happy for ever. 2. That he might receive Glory and Praife from them, on Account of that Salvation he effected by his Sufferings and Death for them.

III. The End refpecting thofe for whom he fuffered, is now to be attended to. This was either to put Men into a falvable State, that is to fay, to procure a Poffibility of their Salvation on certain Conditions; thus the Remonftrants think. Or the Intention of his Death was to actually fave and bring Men to Heaven, which feems to me to be the Truth of the Cafe. In Order to clear up, and confirm this weighty Point, I fhall give the Reader a general View of the Design of GOD, and CHRIST, in this fingular Tranfaction; and alfo a more particular one.

1ft, Let it be obferved, That the Father, and Son, unite in the End and Defign of his Sufferings. The Intention was the fame in both: In the Father who delivered up our SAVIOUR to Suffering, and in CHRIST who voluntarily fuf

fered

urs, his Pleafure confifted in a Compliance and Performance of, the Father's Will.

This in general was the Salvation of SinThe End proposed in the Incarnation and of the Redeemer, was the Welfare and Serings n's of offending Creatures; and the Gofich brings us this welcome Report, is highly ng of the most grateful Reception: It is a taying, and worthy of all Acceptation, Cart Jejus came into the World to fave SinThe Defign of our LORD's Appearace was this, That his People might have Life, that they might have it more abundantly (S), ..That they might be the happy Subjects of a e Life now, and poffefs eternal Life hereter. It therefore was not a bare Peffibility of Nation, or a conditional Grant and Promise of that CHRIST came to obtain; but the End a's Coming, was to effect Eternal Redemption; at this he actually and really obtained before his Accution to Glory (t). I apprehend that it will wwgribute much Light and Evidence in this Matter, to confider well the Covenant of Grace. (4) CHRIST the Mediator of this Covenant was avad, either to all Men, or to fome only, that , influential Head, from whom Grace, Holi

and Life, are derived; for here I do not ak of him as a Head of mere Dominion and Nule, fuch he is to Angels, to the apoftate Spirits, and to Men univerfally, but as a Head of Life, and Influence, which he only is to his Body, the Church, who are the Elect of GOD alone. (a) Thefe Perfons only can be interested in the Covenant of Grace; the Reafon of which is, CHRIST in that Covenant is conftituted a Head John x, 10. (r) Heb. ix, 12.

.Tim. i, 15.

to

to all those who are included in it, in order to communicate to them, the Bleffings therein promised; and therefore, none but fuch to whom he is a Head of Life, and Influence, are within the Compass of that Covenant. (3.) It is clearly deducible from the Promises of the new Covenant, that GOD and CHRIST, really and fully intended the Salvation of all the Perfons to whom those Promises are made. For this Covenant comprifes all spiritual and eternal Bleffings; or they are all granted and promifed therein. Hence David fpeaks of this Covenant as including the Whole of his Salvation, This is all my Salvation, and all my Defire (u). Herein the Affair of the Sufferings and Death of CHRIST, was fettled as a Condition required of him, and agreed to by him, in order to viewing his Seed, enjoy the great and glorious Benefits therein given to them. But of thefe Things more will be spoken hereafter.

I proceed to give the Reader a more particular View of the End of our SAVIOUR'S Death.

I. Both the Father and CHRIST intended the Expiation of the Guilt of those for whom he fuffered.

1. This was the Intention of the Father. It was his Will not to impute Sin to Those whom he reconciled to himself by the Death of his Son. He charged their Guilt on CHRIST their Surety, and they stand clear of all Sin in his Sight; and if he is not disappointed of his End, they are conftituted, or made righteous. For he hath made him to be Sin for us who know no Sin, that we might be made the Righteoufnefs of God in him (x).

(u) 2 Sam. xxiii, 5.

(x) 2 Cor. v, 21.

2. This