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ftructs this gratitude, must be repugnant to fcripture and reafon." I reply; That it is beyond difpute, the duty of all Chriftians, to give thanks to God in the name of Christ, for all things which they have received, enjoy, and are made partakers of; and particularly for God's fending his Son to die for them, and for their Redemption by him and though he is not an univerfal Saviour, yet the greateft part of Chriftians, that is, believers, by the fcheme of particular Redemption, are fo far from being difobliged, and incapacitated, as is fuggefted, reasonably to thank, or to praise him for any thing that he hath suffer'd and done, that they are all, and every one of them, laid under the greateft obligations, and put into the beft capacity of gratitude and thankfulness, on the account thereof; for these grounds of thankfgiving respect all Chriftians, all believers in Chrift, who have any degree of faith and hope in him, though they may not be fully affured of their falvation by him. But then, that it is their duty to give thanks, for all men, and for redeeming grace, and other spiritual bleffings, which they have not received, do not enjoy, are not made partakers of, does not at all appear. Giving of thanks is, indeed, to be made for all men, on the account of civil and temporal bleffings they enjoy, and because of that ufe and fervice Part III. H

they

they are of to others; though this cannot be extended to every individual, as to a perfecuting tyrant, or an infamous heretick, Add to this, that the form of thanksgiving and praise, used by the faints on the fcore of Redemption, which is referred to in the margin by the learned Doctor, but not tranfcribed, runs thus: Thou art worthy to take the book, and to open the feals thereof; for thou waft flain, and haft redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; not every kindred, every tongue, every people, and every nation.

3. It is faid, That "the great duty required from the Jew and Gentile, is to love the Lord with all our hearts: but if he intended no fuch kindness to the greatest part of mankind (as the fending of his Son to be their Saviour) What motive can they have to love him, who never had any love to their fouls? Surely they cannot be obliged to love him for that Redemption which never was intended for them, or for that grace which will not be vouchfafed to them." To which To which may be reply'd; That it is the duty of all men to love the Lord, as they are the creatures of his make, the care of his providence, and supplied by him with the bleffings of life, and, fo long

Rev. v. 9.

Whitby, p. 185. Ed. 2, 181.

as

as they are, the obligation to love him continues, and would have continued, had there been no Redemption at all by Chrift. 'Tis true, Redemption by Chrift lays a fresh obligation on thofe who are interested in it, to love the Lord; and, indeed, thofe who have no intereft in that special bleffing of grace, have reafon to love the Lord upon the account of it; fince 'tis owing to Chrift's engagement to redeem his own people, that the reft are continued in their beings, and fupplied with the bleffings of providence, which were forfeited by fin. Befides, though fuch cannot be obliged to love the Lord for that Redemption which never was intended for them, nor for that grace which will not be vouchfafed to them; yet, all to whom the gofpel-revela" tion comes, are obliged to love the Lord on the account of Redemption by Chrift; fince all who fee their need of it, and are defirous of intereft, in it, have no reason to conclude otherwife, than that Chrift died for them, and has redeemed them by his blood.

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4. 'Tis urged, That the doctrine of general Redemption layeth the greatest obligations on us, to fear and ferve the Lord." But why may not the doctrine of particular Redemption be thought to lay as great obli

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gations upon us to do the fame? for if God thus firft loved us, when we did not love him, and fent his Son to be the propitiation for our fins, and not the fins of others; furely we ftand bound to fhew our love to him by that obedience, which is the only teft of our fincere affection; and if Chrift has bought us, and not others, with the price of his own precious blood, we ought to glorify him with our fouls and bodies, which are bis: and efpecially, this doctrine may be thought to lay as great obligations on us, to fear and ferve the Lord, fince it teaches us, That Chrift gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works; yea, this do&trine may be thought to lay greater obligations upon us than the other, to fear and ferve the Lord; fince, according to the fcheme of general Redemption, no actual pardon, reconciliation and falvation were procured by the death of Chrift; only by it men were put into a capacity, and there was a poffibility of their enjoying these things on certain conditions to be performed by them; whereas the doctrine of particular Redemption affures the falvation of all, who have intereft in it; which every one has reafon to conclude, who is fenfible

Tit. ii. 14. j

of fin, of his need of Christ, and falvation by him.

5. 'Tis faid ", That "the doctrine of univerfal Redemption, tends highly to the promotion of God's glory; it gives him the glory of his free love, rich goodness, great mercy and compaffion to the fons of men, far above the contrary doctrine." But how does it promote the glory of God, when, notwithstanding this Redemption by Chrift, 'tis poffible not one foul may be faved; and they that are faved, muft fave themfelves by performing the conditions of the new covenant, which is all that Chrift has obtained by his death? And where does the glory of his free love, rich goodness, great mercy and compaffion to the fons of men appear, when, notwithstanding his fending his Son to be their Saviour, he does not fo much as give, to multitudes of them, any knowledge of him, or means of knowing him; and where the external revelation of the gofpel does come, to multitudes, he does not give his Spirit to make known and apply falvation by Chrift, to them? And if, as it is faid, "to redeem any, doth magnify his goodness; to redeem many, doth increase it; to redeem all, doth advance it to the highest pitch." It would follow, That not only to redeem all mankind, but

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