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2. As to the love and mercy of God, thefe are to be confider'd not quoad affectus, as affections, or paffions, in him; which are to be moved, raised, and influenced, by any thing out of himself, as the mifery or goodness of an object: so to think of God, is to conceive moft unworthily of him, to take him to be altogether fuch an one as our felves, and favours rankly of Atheism, and fcarcely deferves any other name; but they are to be confider'd quoad effectus, as to their effects; which are guided by the fovereign will of God, to whatfoever objects he pleases; for he will have mercy on whom he will have mercy. Add to this confideration, That the love, grace and mercy of God, and the glory of them, lie not in the numbers to which they extend, but in the freenefs of them, or in the liberal manner in which they are communicated to objects altogether undeferving of them; for that of Austin will always hold good, Gratia non eft gratia, nifi omnino gratuita, Grace is not grace, unless it is altogether free. Befides, if the glory of God's love, grace and mercy, is more advanced by the Redemption of all men, according to this way of reasoning, it would be ftill more advanced by the falvation of all men ; and most of all, by the falvation of all the devils, as well as all men; and therefore, if God does not fave all men, and all the devils, when it is

in his power to do it, it must be a reflection upon his love, grace and mercy, and upon him, as the Lover of fouls, and Father of Spirits. And, indeed, what is faid by our author, in favour of general, and against particular Redemption, upon this head, may be argued in favour of the Redemption and Salvation of devils, in oppofition to a reftraint of it to the fons of men; as, ift. "That God, by fending his Son to be the Saviour of the world, or in giving him up to the death, had no other primary end, than the glorifying himself in the falvation of men; had he therefore defigned hiş death for the falvation of all the devils, upon conditions poffible to be performed by them, he must have glorified himself more than by reftraining the defign of it only to the falvation of men. 2dly. That the death of Chrift was a fufficient facrifice for the fins of all the devils, and fo might have procured a conditiona! pardon for all them, as well as for all men, had God been pleased to give him up to the death for them all. 3dly.That it could be no ways more dishonourable to God, or more inconfiftent with his juftice, wifdom, hatred of fin, or any other of his attributes, to have defigned Chrift's death for the falvation of all the devils, than to intend it only for the falva

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tion of men. 4thly. That the devils who are fuppofed to be excluded from any benefit by Chrift's death, were as much the offfpring of the Father of Spirits, and every whit as miferable, and as much wanting an intereft in our Lord's falutary paffion, as men, who are fuppofed to be the objects of the pardon and falvation, purchafed by our Saviour's blood: Can it be then confiftent with the grace, goodness and mercy of the divine nature, and of the lover of fouls, and the relation which this Father of Spirits beareth to them, to confign the death of Christ only to men, and to fuffer a large number of his creatures, which were equal ly his off-fpring, and as miferable, and fo in the fame need of pardon and falvation with men, to remain inevitably miferable, only for want of God's defigning the fame facrifice for the procuring mercy to them as well as others.". If this reafoning is closely attended to, the patrons of univerfal Redemption, as well as we, muft fly to the fovereignty and prerogative of God over his creatures, in fhewing and denying mercy to whom he pleases; which is never to be mentioned and compared with that abfolute power, prerogative and fovereignty, exercifed by Grecian or Roman governors, or any other princes over their fubjects. But to proceed; Where's the love, grace, mercy and goodness of God, in fending


Chrift to die only to procure the poffibility of falvation for all men, and leave it preca rious and uncertain, whether any are faved at all? What kind of love and mercy is that which fends Chrift to die for men, and then leaves them to deny that Lord who is fuppofed to have bought them, and to aggravate their guilt by finning against him? It must have been much better for them if he had never been fent, or had never died for them, of had never bought them. What fort of love is that which gives Chrift to die for men, and yet withholds the gospel of falvation from them, and does not fend down the Spirit of God into their hearts, to reveal and apply falvation to them, purchafed by Chrift? How eafily might the feveral things, objected by our author, be retorted upon this scheme, to fhew that God, according to it, muft hate the greatest por-. tion of his creatures, and have no mercy, bowels of compaffion, or any inclination to do good unto the generality of them; might it not be faid, with equal force, that "if God himself faith, Jacob have I loved, and Efau have I hated; only because he laid the mountains and heritage of Efau wafte; is there not greater reason to say, he hated all thofe fouls, whom he has fuffered to walk in their own ways; whofe


a Whitby, p. 176, 177. Mal, i. 2, 3.

Ed. 2. 172, 173.
Afts xiv. 18. and xvii. 30.

times of ignorance he has winked at, or overlooked; and, notwithstanding all his feeming love, in fending Chrift to die for them, he does not fo much as give them an external revelation of him, the outward means of grace, the miniftry of the word? If he is faid to hate his brother in his heart, who fuffers him to go on in his fin without reproof; Muft not he hate thofe fouls much more, who, though he has given his Son for them, does not so much as fend his Spirit to them to reprove them of fin, of righteousness and of judgment? Our Lord makes it the particular cafe of Judas, that it had been better for him be had not been born; whereas this doctrine makes it the cafe, even of multitudes redeemed by Christ, who notwithstanding their redemption by Christ, are left to perish in the horrible pit, in the mire and clay of an unregenerate state. Now can we imagine, that that God, who will require the blood of fouls, from every watchman, who doth not warn the finner to turn from his iniquities, that he die not, should himself leave them to perih in it, and not warn, even multitudes of his redeemed ones, of their fin and danger? So that what he doth threaten to him only, who being often reproved, hardneth his heart, fhould be the ftate and cafe of many for whom Chrift has

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f Matt. xxvi. 24.

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