those who are interested in it. Since therefore all Men have not an Intereft in this rich and fuperabounding Grace of GOD, all Men are not the Subjects of Redemption by CHRIST.

2. The Love of GOD is immutable; divine Favour is fubject to no Viciffitude; GOD is without any Shadow of turning (d). The Mercy of the Lord will be to everlasting upon fuch, towards whom it acted in Favour of, from everlafting (e). Those to whom GOD was gracious in his eternal Counfels, and for whom he provided a Ranfom (f), he cannot execute his Vengeance upon, without a Change in his Affection, and an Alteration in his Purposes. If therefore all Men are not faved, but fome fall under the Infliction of divine Penalty, all Men were not the Objects of that Love which gave CHRIST as a Sacrifice for Sin; and of Confequence, not interested in his Death. The Redemption he has wrought, or obtained, by his Blood, is not of larger Compafs, than is that Love, as an Effect of which, he was conftituted a Redeemer and Saviour.

3. The Favour and Love of GOD is infeparable. This moft delightful and important Doctrine the Apostle clearly afferts, and largely treats of (g): What Love of GOD that is, from which there can be no Separation, is easily to be collected from the Scope and Defign of the Place; it is that good Will and Favour of GOD which determined him to give his Son for Sinners. He that spared not his own Son, but delivered him up for us all, How shall be not with him alfo freely give us all Things? From hence it evidently appears, That the Love which it was the

24.

(d) James i, 17. (e) Pfalms ciii, 17. (f) Job. xxxiii, (g) Romans viii, 32, 35, 36, 37, 38, 39.

Intention of the inspired Writer to prove a Separation from, is impoffible, is that which was the impulfive Cause of CHRIST's Death. This affords us an irrefragable Argument that he died for Some only, and not for Men univerfally. In order to invalidate its Force, it must be demonftrated, that the Love of GOD which is infeparable, was not the Cause of CHRIST'S Death; or that thofe for whom he suffered, are not the Objects of it; or elfe, that tho' Men are interested in the infeparable Love of GOD, they may eternally perish.

II. The certain Effects of divine Love which gave CHRIST to die for miferable Sinners, I cannot but apprehend are fo many weighty Objections against the unlimited Extent of his Death.

1. Election to Salvation refults from it: Thofe who are the Objects of divine Favour, are not included in the Decree of Reprobation; they are not appointed to Wrath, but to obtain Salvation by Jefus Chrift. There is a certain Connection between the Love of GOD, and an Ordination to Life, as between Cause and Effect; hence, fays the Apostle, We are bound to give Thanks always to God for you Brethren beloved of the Lord, becaufe God hath from the Beginning chofen you to Salvation (b). And therefore, Redemption which fprings from the fame Caufe as Election doth, is of no larger Compass than is that gracious Decree: For this Reafon; it is only in the Name of the Elect, that this remarkable Challenge, with a View to the Death of CHRIST, as the Foundation of it is expreffed, Who fhall lay any Thing to the Charge of God's Elect? It is God that justifies. Who is be that condemneth? It is Chrift that died (i).

(b) 2 Theffalonians ii, 13.

(Romans viii, 33, 34.

B 4

2. Adop

2. Adoption is an Effect of the fame Love! Such who are the Objects of divine Goodness, Grace, and Favour, enjoy the Dignity and Pri vileges of Sons: Behold what Manner of Love the Father bath bestowed upon us, that we should be called the Sons of God (k). If Filiation is not connected with the rich Grace of GOD, or doth not fpring from it, as a certain Effect thereof, to what Purpofe are thofe Words expreffed? Adoption is to the Praife of the Glory of that Grace, according to the Riches of which we have Redemption through Chrift's Blood (1). And therefore, that Blood was fhed for thofe, and thofe only, who are dignified with the Relation of Sons to GOD; which, we know is not true of all Men.

3. Vocation is a Fruit of that Love which delivered CHRIST to Death for Sinners: Such to whom GOD appointed him to be a SAVIOUR, to them he was gracious in his èternal Counfels, or loved with an everlasting Love; and thofe whom he loves with an everlasting Love, he draws with Loving Kindness (m). In his ap pointed Time he quickens all fuch to whom he bears an infinite Affection. It is evident from what has been before obferved, that all for whom CHRIST died, are the Objects of the infinite, immutable, and infeparable Love of GOD; and therefore, they who are quickened by divine Grace, and only they, are interested in a dying SAVIOUR.

4. Eternal Life fprings from that Love which was the impulfive Cause of CHRIST's Death: The Happinefs of Heaven is an eminent Gift of divine Grace; but great as it is, the Goodness

(k) i John iii, 1. (1) Eph. ii, 6, 7. (m) Jer. xxxi, 3.

of

of GOD fhines with as bright a Luftre in the Gift of CHRIST for us, as in the Communication of all that Blefjedness to us. That was fuch an Act of Favour, as is not to be exceeded by any Inftance of Kindness whatever; fince Heaven is the Fruit of GOD's good Pleafure (n), i. e. of his rich Grace and Goodnefs, as the Gift of CHRIST was, it is, and will be, beftowed on all those for whom he was given. The Reafon is evident: Two Effects arifing from the fame Cause, are equally and certainly produced by it; the one, as well as the other. Each of the Things we have mentioned, the Apostle includes when he thus reafons, He that spared not his own Son, but delivered him up for us all, how fhall be not with him alfo freely give us all Things (o)? All Men receive not all Things; and therefore, CHRIST died for fome Men only.

II. The happy Subjects of Redemption are Objects of the most intenfe Love, of the Author of that Redemption: A greater Inftance of Compaffion to Sinners is not, or can be, given by a SAVIOUR, than dying for them. This is conftantly reprefented as the higheft Act of Friendfhip, good Will, and Favour. If therefore, we will form our Judgment of the Affection of CHRIST to finful Men, from the most amazing Proof he has given of it, we fhall find ourselves obliged to allow, that greater Love he bears to None, than to Such on whofe Account he endured the Ignominy, Reproach, and Cruelty of the Crofs. When the Church expreffes her warmest Senfe of CHRIST's Love to her, fhe inftances in his Sufferings for her; Unto him that loved us, and washed us from our Sins, in his own Blood;

(n) Luke xii, 32. (0) Rom. viii, 32.

which the Apostle alfo doth, Who loved me, and gave himself for me (p). Can it be thought, that fuch as were in Hell, were interested in this moft intenfe Love of the Redeemer; or, that Judas had the fame Share in the tender Affection of a SAVIOUR, as Peter? May it be imagined, that the unparalled Compaffion of CHRIST which determined him to die for Sinners, will not induce him to communicate to them whatever is necessary to their Salvation, efpecially as that was the End he intended in dying for them? Surely not! An Opinion more derogatory to the Glory of the Love of CHRIST, than is this, that he withholds from many for whom he fuffered; that which is abfolutely requifite to the Knowledge of himfelf as a SAVIOUR, which he certainly doth; if he died for all Men (for many enjoy not an external Revelation) will not foon be invented. Strange! It is beyond all Imagination that CHRIST fhould fo love Multitudes, as to die for them, to whom a Discovery of his having fo done, is not in Providence afforded. With Regard to the Nature of the Love of CHRIST, the fame might be obferved of it, as has been of the Father's: That it is immenfe, invariable, and infeparable. He is the fame Yesterday, and To-day, and for ever (9). His Affection to Sinners is infinitely above any Change. That which might be thought to extinguish the Flame of Love in his Brealt towards them, if any thing could, he full knew when firft he loved them; i. e. their own Unworthiness. Since therefore, notwithstanding that, he refolved to love them, and died to render them happy, that will not diminish his Affection to them, or separate them from his Favour. If therefore he (9) Heb. xiii, 8.

Rev. i, 5. Gal. ii, 20.

fhall