A practical discourse concerning God's love to mankind written for the satisfaction of some scrupulous persons / by Edward Pelling ...

CHAP. III. Proved Secondly, from the Univer∣sality of that Redemption, which was Purchased by our Saviour's Death.

HAVING thus Proved the Uni∣versal Love of God towards Mankind, from the Amplitude of that Commission which Christ gave his Apostles, and their Successors, to Publish the Gospel Universally, I proceed now to a farther Demonstration of it, from the Considerati∣on of the Extensive Merit of our Blessed Saviour's Death.

AS to this Matter, I think fit to pre∣mise these two preliminary Observations.

1. FIRST, That the Doctrine of our Universal Redemption by the Blood of Christ, is Deliver'd in the Holy Scripture, in as plain, and as clear Terms, as could possibly have been used. Supposing

the Doctrine were Unquestionably True; nay, as fully in as few Words as could have been Wish'd, had Mankind been Empowr'd to have Penn'd the Doctrine themselves for their own Satisfaction.

HERE the Lord Jesus himself saith, God so Loved the World, that he gave His only Begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life, Joh. 3. 16. And elsewhere it is said, That God will have all Men to be Saved, 1 Tim. 2. 4. That Christ gave himself a Ransom for all, v. 6. That He is the Saviour of all Men, especially of those that Believe, 1 Tim. 4. 10. That he Tasted Death for every Man, Heb. 2. 9. That he was Deliver'd up for us All, Rom. 8. 32. And that he is the Pro∣pitiation for our Sins, and not for our Sins only, but also for the Sins of the whole World, 1 Joh. 2. 2. These Expressions are Clear and Open to the Sence of every one in the World; nor is any Article of our Faith, Deliver'd in Terms that are freer from Am∣biguity, or less liable to doubtful mean∣ings, than these are. The very Being of God, though the Belief of it be the Foun∣dation of all Religion; yet it is no where more clearly Taught, nor I think, of sett Purpose so often, and so Expresly Inculca∣ted, as this Principle is. For the Holy

Scriptures suppose God's Being; and tho' they be full of Declarations and Proofs of God's Attributes, his Singularity, Omni∣science, Immutability, Mercy, Justice, and the like Divine Perfections; yet his Existence and Being, Consider'd Abstract∣edly from his other Infinite Glories, is no where (to my Remembrance) so Expresly, Openly, Directly and Frequently Proposed to our Belief, as this Truth is, That he gave his Son to die for all Men.

2. SECONDLY, It is Observable, That in those Places of Scripture I have now Cited, this Principle is laid down as the Ground-work, Motive, and Reason of some Important Duty, wherein all Man∣kind are concerned. Our Saviour's Words, a∣bout God's Love to the World, were intended to Invite and Incourage all People to come unto Him, and to Believe on Him. In the next place, it is used as a strong Argu∣ment for Supplications Prayers, Intercessions and giving of Thanks to be made for all Men. Then it is laid down as a sure Ground for our Trusting in the Living God, notwith∣standing all Labouring, and suffering Re∣proach. Next, it is mentioned as the great Reason of our Universal Obedience to Christ, considering the High Dignity of his Person; though in his state of Exinanition, he was

made lower than the Angels, that he might be in a Capacity to taste Death for every Man. Next, it is proposed as the great Motive for our Patience and Perseverance, and confident Hope in God, amidst all our Tryals in this World. And then it is used as a very powerful Reason to Encourage us all, to Amend our Lives in case we have Heinously Sinned; or to depend upon Christ's Merit and Intercession, for the Par∣don of all our Trangressions.

THESE two observable things be∣ing throughly well consider'd, are enough to make all Thoughtful and Teachable Men, afraid of contradicting a Principle so very clear in itself, and of such vast importance and concernment in its Use. After these Manifest and Express Declarations over and over, touching the Universal Extent of the Merit of Christ's Death, to make a Mono∣poly of it, for the Benefit of a Jew only; leaving all the Residue of Mankind, under an absolute inevitable Necessity of Perish∣ing for ever. What is this, but to give the Holy Scripture the Lye, and to shake the Minds of People in the Practice of their Duties; nay, to Deterr them from the practice of Religion, by Ruining and Dig∣ing up the very Foundation, which was de∣signedly laid for the Building up of all

Men in Faith and Holiness, and to Sup∣port the whole Fabrick of Piety and Vertue.

BUT there are some particular Passa∣ges, which serve to Demonstrate and Con∣firm the Point in Hand, beyond (one would think) all possibility of Cavil; and there∣fore I shall insist upon those, after a more Copious rate, omitting many others, which if Critically Enumerated, would presently swell into a great Heap.

AND the first shall be the Words of St. John, which indeed I mentioned before, but have not distinctly consider'd; where he tells us positively, That Christ is the Propi∣tiation for our Sins, and not for our Sins only, but also for the Sins of the whole World, 1 Jo. 2. 2. There is no question, but when he saith, Christ is the Propitiation for our Sins, he means his own Sins, and the Sins of others who Professed Christianity with him. In the first verse, he calls them, His little Chil∣dren, which cannot but signifie Believers. And if we may pretend to guess at God's Elect, we have Reason to think, both the Apostle and those he there Wrote to, to have been of that Blessed Number; and that St. John thought so too, by the Ac∣count

he gives of himself, And then truly (saith he) our Fellowship is with the Father, and with his Son Jesus Christ, cap. 1. 3. And again, I Write unto you little Children, because your Sins are forgiven you for his Names sake, v. 12. Much more to the same purpose he saith afterwards, That they had overcome the Wicked one: That they had known the Father: That the Word of God did abide in them: That they had an Unction from the Holy one: That they were the Sons of God: That they had passed from Death to Life. And divers other such Characters he gives of them, whereby we may easily perceive that St. John looked upon them to be in a State of Salvation. And whosoe∣ver Reads his Epistles throughout, will find Reason enough by the strain of them, to be∣lieve that the Divine Apostle, thought his own Salvation very secure: Now in that speaking in his own Person, and in the Person of other Faithful Christians, he affirmeth, Christ to be the Propitiation, not for their Sins only, but also for the Sins of the whole World: He must be understood to mean the whole World of Infidels, for there lies the Antithesis. And the whole World being distinguished into two great Divisions, the Sheep and the Goats, those who are the Sons of God, and those who are not; and Christ being said to be the Propitiation

for all, we must conclude, that he died for more than are supposed to be Predesti∣nated to Eternal Life; or else I cannot con∣ceive, to what purpose St. John spoke those Words, or what Truth or Sence they can bear, if he died for Believers only. To say, he is the Propitiation also for the sins of the whole World (if it were not so) would have been Superfluous and False; and therefore this single Text should put it out of Con∣troversie, That he died for all Mankind: He Paid on his part a Ransom for All; he made on his part an Atonement for All; so that all were Deliver'd from a Necessity of Perishing, all were put anew into a possibi∣lity and capacity of being happy for ever. And if after all this, some will not lay hold on the Blood of Christ, by a free and lively Faith, nor perform the Terms of a New-Covenant of Grace, which was Sealed by the Blood of Christ, but will trample under foot the Blood of the Son of God; this is no diminuti∣on to its infinite Valour, nor to his Act and Intention, but an Aggravation of their Guilt, who were put by him into a good Condition, and might have been Eternally Saved; had they not been wanting on their own part to themselves, by willfully neglecting so great Salvation. This is a Plain, Easie, and Natural Account of St. John's meaning: And to the same Effect, though in

other Words St. Paul tells us, That Christ is the Saviour of all Men, especially of those that Believe, 1 Tim. 4. 10. This Asserti∣on could not be True, nor the Distinction Needful, or to any purpose, were he not the Saviour of them that Believe not. Why should the Apostle come off, with an espe∣cially of those that believe, if Christ did not his part to Save all in general, the whole Race of Mankind? He might have said, who is the Saviour of the Elect, and no more, if no more had been in Christ's Eye and Heart: His saying especially, doth not Limit, or Restrain the Merits of his Death to Believers; but only restrains the Applica∣tion of his Merits to them, through the fault of others, who make his Blood of no effect to them, by being Unbelievers. It shews, that they exclude themselves from having that Benefit by his Death, which he purchased for All, and intended for All, if they would Believe and Repent: None were passed by, by any absolute Decree of God, or for want of Affection in the Son of God; he died for every Man with a Sin∣cere purpose, and upon Condition, that every one would lay hold on his Cross, and cleanse himself from all Filthiness, by the Blood of Sprinkling. Upon that Account, he is the Saviour of all Men, and the pro∣pitiation for the Sins of the whole World,

as to Merit and Intention: But because all do not come unto him after all, but continue still in a State of Wickedness and Infidelity; therefore as to Efficacy, he is not so much their Saviour, as he is others; to all intents and purposes, he is a Propitiation and Sa∣viour, especially to Believers.

2. SECONDLY, For the farther Confirmation of this Point, let us hear St. Paul, 1 Tim. 1. 15. This is a Faithful Say∣ing, and worthy of all Acceptation, that Christ Jesus came into the World to Save Sinners. The stress of my Argument hence lyeth here, that the Doctrine of our Re∣demption by Christ, is a most comfortable Doctrine: Not only a Truth, but a most acceptable Truth: a Principle that suffici∣ently recommends it self to every Man, and Deserves to be Received by every one in the World, for the inestimable Consolation it carryeth along with it. Now this ne∣cessarily implies, and proves, That Christ came into the World, to make every Sinner in it, capable of Salvation in a better World, because this is the onely substantial ground of that Comfort I speak of; the only Prin∣ciple, whence we can with Reason, gather that Satisfaction, which makes the Doct∣rine of our Redemption, worthy to be Ac∣cepted by us all. A Man's Soul had nee••

have all possible satisfaction, touching the Reasonableness of his Hopes; especially, when he prepares himself for important Offices of Religion, or is about to Die: Then it stands in need of a solid and sure bottom to support it, and give it rest; nor do I see any other such grounds for reasona∣ble satisfaction, and the Comforts of a Man, as this great Truth, That Christ Di∣ed for the good of all Mankind. Though some are ready to flee to God's Decrees for suc∣cour, and to Cherish themselves with a confident perswasion, that they were Elect∣ed to Salvation from Everlasting; yet this is no sure Foundation to build on: 'tis un∣reasonable to take Sanctuary there, and to fly for Refuge, to the secret Counsels of God's Will. This is the Work of Fancy, and strong Imagination; and many People may be willing to work themselves into it, partly out of a principle of spiritual Pride, and partly to quiet an evil Conscience, and heal some inward sores, which a Vicious Life hath made: Nor are any so ready to run to God's Decrees, as immoral People, whose Sins pursue them with a great Cry. Alass! it is impossible for any of us, with∣out immediate Revelation (which is not afforded now) to Read our Names in the Book of Eternity, or to know Infallibly that they are there; those secret things belong

unto the Lord our God; by us they are Un∣searchable, and past finding out, and there∣fore we cannot gather any reasonable Com∣forts that Way.

NOR Indeed doth the Revealed Will of God (the Holy Scriptures themselves) afford us much, without that most accept∣able Doctrine, which I am now defending: For neither in this Book can any of us find our Names Written, no more than in the Volum of God's Decrees. The Scripture is silent as to the state of particular Persons, and all the Comfort any single Man can gather from it, comes by making reasona∣ble conclusions as to himself, out of ge∣neral Premises. There are in the Bible ma∣ny necessary Laws prescribed, and many excellent promises given to the Faithful, indefinitely and at large, and when a par∣ticular person compares his private state with the common Rule, and upon a due comparison discovers, that according to his Power, he hath sincerely and honestly observed God's Commands, or doth now do so, and resolves stedfastly by God's Grace to persevere to the end in so doing; he may then very reasonably Hope, and Cherish himself with an Humble Modest Confidence, that▪ he shall be Happy. Yet all this is up∣on a supposition, that Christ Died for

him, for if Christ be not a propitiation for his Sins, such a Man is lost and utterly undone, notwithstanding all his performances. And how I pray, can any particular Man be rea∣sonably assur'd of that, but by being assur'd first, That Christ tasted Death for every Man: This general Truth being believed, That Christ was a Sacrifice for all Mankind; and for the whole World, it is easy and necessary for that particular Person to con∣clude, That Christ was a Sacrifice even for him; because he is one of Mankind, and a part of the World: But without this most Acceptable Principle, I cannot see with what Reason and Comfort he can conclude for himself; the Scripture tells him nothing of that, as to his own particular, all that he hath reasonably to rely on is, That the Son of God Died for all. Take away this Principle, and farewel all Faith, all Obe∣dience, all hope and comfort with it; I mean, all solid Reason of Hope and Comfort: Fancy and Imagination there may be in this Case too; but I speak now of Rational Convictions and Rational Consolation; all that must de∣pend upon this bottom and foundation, that Christ came into the World to Die, and offer himself up for every Child of Man. This makes the Doctrine of our Redempti∣on, a most Acceptable Doctrine indeed; a most Comfortable Saying, worthy of all

Men to be received; whereas without this Latitude, and as some People are willing through the pride of their Hearts to under∣stand it, 'tis so far from being Acceptable unto all Men, that it seemeth a very Fright∣ful Doctrine. For if the Son of God Died not for all Men to the utmost extent, though he had past by but One in the whole World, and had excluded but One from having any Benefit by the propitia∣tion upon the Cross; that one Person be∣ing not Known nor Mentioned, how could any one of us all tell, but he was that Person? I might have been fearful it was my self, another might have been (though with less Reason) as fearful as I; a third, as fearful too, a fourth, as fearful as the rest; and so on ad infinitum: For every one in the World might have thought himself equally concern'd to Fear, and consequently to De∣spair as well as another: Every one would have been in suspence and perplexity, at least, as People that are forced to draw Lots for their Lives, not knowing how the chance would fall out, till the Day of Judg∣ment. To be sure, this Tormenting Doubt, would be incident to all People of scrupu∣lous Minds, and great numbers of very Pious People are such; and then what would become of Christianity? Consider∣ing the Hereditary Weakness of our Nature,

the many Actual Sins we are Guilty of, and how unworthy the very best are of eter∣nal Happiness; what Heart or Encouragement would any one have, to undertake or per∣severe in Religion; if Christ, by passing a∣ny one by, had put every one thus under Fears and Dangers, of being Cast-aways at last? This would have served to spoil the whole Work of Redemption, and to have damp'd the Faith of all; at least it would have brought on such a Faith, as St. James speaks of in those most Miserable Spirits, who Believe and Tremble.

I have insisted upon this Argument the longer, to shew you of what great Conse∣quence this Point is, and what weighty Reasons we have to inculcate and urge the Belief of it: The Interest of Christ's Re∣ligion, and the Peace of every Christian's Mind depends upon it; for which cause, the Catholick Church of Christ, hath main∣tained it from the Beginning, to encour∣age all Men in the Ways of Holiness and Vertue to the last. And for the same cause, our own Church holds it, and holds it out unto all; Teaching even her young Catechumens to Believe that Christ hath Redeemed every one of them, and all Man∣kind; to encourage them to all chearful Obedience to his Laws, who out of entire

Affection to their Souls, Died for them all; and Teaching all her Children about the Altar, also to profess in the Prayer of Consecration, that Jesus Christ made upon the Cross (by his own Oblation of himself once offer'd) a Full, Perfect, and sufficient Sacrifice; Oblation and Satisfaction for the Sins of the whole World; to fill all their Minds at that great Solemnity, with Faith, and Hope, and Comfort, and modest Assurance of finding Favour and Accept∣ance with God, for his most meritorious Blood and Death's Sake.

SO that, it is not out of a Fondness of an Opinion that we Preach this Doctrine to you, though it be True; but for the sake of a most comfortable Truth also; a Truth, that you are deeply concern'd for your own good to Believe; a Truth wor∣thy of all Acceptation, because 'tis a sure and solid bottom for your minds to rest on, which yet it could not be, if Christ Died not for every Individual Soul; and there∣fore when St. Paul said, This is a Faithful Saying, and worthy of all Acceptation; Or, Worthy of all Men to be Received, That Jesus Christ came into the World to save Sinners; he must be understood to mean all Sinners, every poor Sinful Man and Woman, with∣out Exception.

3. THIRDLY, If all that hath been hitherto Spoken, be not yet enough, to prove the Universality of our Redemption, I appeal in the third place to those two A∣postles, St. Paul and St. Peter, who joint∣ly believed, That the Son of God Died, even for those that Perish. In Rom. 14. Where he disputes against putting a stumbling∣block in anothers way, he gives this strict caution, Destroy not him with thy Meat, for whom Christ Died, v. 15. And so, 1 Cor. 8. 11. Where St. Paul discourseth upon the same subject, he argues to the same effect, Through thy Knowledge, shall the weak Bro∣ther Perish, for whom Christ died? You see our Saviour's Love to all mankind is taken notice of, as a powerful Argument, to ex∣cite our Charity to one another; that we should not use any means to Destroy, whom Christ came to Rescue from Destruction; that we should do our part to save them, by our In∣offensive and Exemplary Conversation, because Christ did his part, to save them by his own Death. This plainly shews the Apostles judgment, that though the Lord Jesus Di∣ed for all, yet some of them might, and in probability will perish notwithstanding; especially if others be so scandalously Wicked, as to lend them a helping Hand. If there be no fear of their Damnation, St. Paul's

Reasoning would be vain and impertinent, and if Christ Died not for such as are in a Perishing Condition, St. Paul's Principle would be False. After all this, shall any dare to say, That Christ Died for the Elect onely? Why, let us observe, what St. Pe∣ter saith to the like purpose, 2 Pet. 2. 1. There were false Prophets among the People, (of old) even as there will be false Teachers a∣mong you, who will privily bring in Damna∣ble Heresies, even denying the Lord that bought them, and bring upon themselves swift Destruction. These do well deserve the Name of Reprobates and Sons of Perdition, because they bring upon themselves swift Destruct∣ion, by introducing damnable Heresies, and even denying the Lord; and yet the Scrip∣ture saith manifestly and expressly, That the Lord bought them; that is, paid a Ran∣some, a price of Redemption for them.

NOW to evade the force of all this, some take the great boldness to tell us, That Christ bought All men, and died for All men, not Intentionally, but Sufficient∣ly only, meaning That his Blood and Merits were enough, and sufficient for All▪ but He did not intend, that some should have any benefit at all, by his meritorious Passion. This is an Argument of great de∣pravation of Nature, that rather than part

with beloved Opinions, men will choose to put the most absurd construction upon the Scripture, and make it speak what they please in favour of them, though they make it speak contradictions. Christ bought those that deny him, saith the Text: He never intended to buy them (say they) though he had Blood sufficient, yet he had not the Will; and yet nevertheless, he was their Redeemer: Which is the same thing, as if they should say, He did buy them, and He did not; wherein there is a double contra∣diction, one of the Holy Scripture, and ano∣ther of themselves. An Act of Grace done by one voluntary Agent for another, doth necessarily include an Intention, or else it is not an Act of Grace. When 'tis said, Joh. 15. 13. Greater Love hath no Man than this, for a Man to lay down his Life for his Friends: Where lies the greatness of such Love, but in laying down ones Life with an intention to serve ones Friends? With a design and purpose to help them; nay, with a sincere and vehement Desire to do them all the Good he can? And in using that Comparison, our Saviour's meaning was to insinuate the singular Greatness of his own Love; in laying down his Life, not for Friends onely, but for Enemies; with a purpose and design, to do those very Men good, that are Enemies to God, to Him,

and to their own Souls also; that will bring upon themselves swift Destruction. How can He be said to have bought them, if He laid not down a price for them, with an intention and purpose to deliver them out of the jaws of the Devil? If an Agent in Turkey deposite a summ large enough to purchase a Thousand Slaves out of the Hands of Infidels, but yet intends it for the Bene∣fit of Two onely, and Ransometh but Two, where is his kindness to the rest? Or, how can he be said to have bought the rest? All that can be said is, That it was in his Power to have Ransomed All, but he did not; and therefore did it not, because he did not design to Rescue them. If a Te∣stator gives a Fund sufficient to pay all the Debts of a Multitude of Prisoners, and yet Limits all his Charity to the Use of One, and for the Deliverance of One onely; where is his Charity to the Common Goal? The great Numbers that remain still in Du∣rance and Bond, cannot call him their Re∣deemer, who had Abilities enough to have Redeemed them, but did not Discharge them, nor ever had it in his Heart or Thoughts. If a Person of very plentiful Fortunes, sufficient to Relieve a whole Ci∣ty in time of Famine; shall bestow all his Kindness upon a small Hospital, leaving the Neighbourhood round about to Starve

and Perish; where is his Compassion to them? How did he Relieve and Succour them? And how Ridiculous would it not be to pretend, that he Fed all, and Provi∣ded for all that were Hungry, because he had enough to have done it if he would; enough and to spare, and yet would not vouchsafe so many Perishing Souls, so much as the Crumbs that fell from his Table? To instance in these plain Cases, is enough to clear the Point under our present Conside∣ration. The Scripture tells us positively, That Christ Died to give himself a Ransome for all, and that he bought even those that deny him, and bring upon themselves swift Destruction: Therefore he intended on his part, that all the very worst of Men, should be put into a Capacity of receiving Benefit by his Blood. If this was not his design, nor his Bloodshed to that purpose, he can∣not with Truth be said to have Bought, and Died for them, which yet the Scripture expresly affirmeth: A Sufficiency of Me∣rits, is not enough to denominate him every Man's Redeemer: That Sufficiency must have been given on his part, and that too with an intent, That it should be a Ransom for every Man; otherwise we may say, by parity of Reason, that he was the Redeemer also of the Devils themselves; because there was a Sufficiency as to that too: His Me∣rits

were so Infinite, by reason of the Infi∣nite Dignity of his Person, that they would have served them too, had God been plea∣sed to accept of the Ransom, and had Christ intended to lay it down for them. In short, unless we will shake the very Principles of Piety, and offer direct Violence to Truth and common Reason, we cannot deny any People room in our Saviour's Heart; or shut them out of his kind pur∣poses and wishes; or think them deprived, by a fatal antecedent Decree, of the means and hope of Peace: The Opinion is so re∣pugnant to the Notion of the Divine Good∣ness and Clemency, and so contrary to the Express Word of God, and so inconsistent with that great Love of Christ, that abun∣dance of Grace, that Tenderness of Mer∣cy, those Riches of Goodness, and Bowels of Compassion, which appeared so glori∣ously throughout the Work of our Re∣demption.

4. FOURTHLY, But there is one Text of Scripture more, which I have reserved for my last Argument, because it carryeth such a clear light with it, as is enough to strike any Eyes that are but open to receive it. It is the Principle supposed by St. Paul, as a Truth acknowledg'd, and taken for grant∣ed by all Faithful Christians, then 2 Cor. 5

4. we thus judge, That if one died for all, then were all dead. Where the Apostle's pur∣pose is to shew the whole World, how strict∣ly they were concern'd, to make the Lord Jesus a return of the most Ardent and Ope∣rative Affections, from the consideration of that miserable and lost Condition, where∣into the whole World (without exception) had fallen; and wherein the whole World must have continued, had not Christ come to offer up his Soul for them. All were Dead, that is, in a deadly, forlorn, and undone Condition; all were concluded un∣der Sin. The Medium to prove this Uni∣versal Ruine, is taken from the Universa∣lity of the Redemption of the World: All were Dead, because One Died for All; which shews, that Christ Tasted Death for as many as were lost, for as many as needed a propitiation to restore them to Life and Happyness; otherwise the Argument would have been altogether short and inconclu∣sive, if Christ had made an Atonement for God's Elect only. If one Died for a few, this indeed would have proved, that those few were in a lost Condition; but how would it have follow'd hence, that therefore all were Dead? Rather it would have follow'd, that all were not Dead, nor stood in need of a Redeemer, if one had not Died for the Redemption of all Man∣kind.

FROM all these premises, the Truth of the point I proposed to consider, will (I hope) evidently appear to those, whose Minds are not quite Captivated to an Opi∣nion; that the coming of the Son of God, into the World, was a strong Argument, and a plain Expression of God's Sincere and boundless Affection to the Children of Men. Those means which are necessary for Reasonable and Voluntary Creatures, in order to their Happiness, the Father of Lights, hath of his own good Pleasure and Grace afforded Mankind in such abundant measure, that if any People Perish, the fault must be in themselves. Christ's de∣scending from Heaven, was to declare those Truths, which could not be discover'd, or made known, without Divine Revelati∣on. His Cloathing himself with Humane Flesh was, that he might the better Con∣verse with us, and Transact the Office of a Mediator, and be in a suitable Condition to Die at last for us. His Holy Life and Heavenly Doctrines, were to direct our Feet into the Ways of Peace, that he might be, not onely the Glory of his People Israel, but a Light to Lighten the whole Gentile World. His Miracles were to shew the greatness of his Person, and his Divine Au∣thority, that he might be relyed on as the

sure Hope of all the ends of the Earth. His Blood that was shed by his most bitter and dolorous Passion, was to speak far bet∣ter things than the Blood of Abel, or of all Abel's Sacrifices. It was the Blood of Atonement to make Peace between an of∣fended God, and a wicked World; to pro∣cure Remission of all Sins that were past, to deliver Mankind from a necessity of Pe∣rishing; and to open the ways of Mercy, to all that would desire to enter into the Kingdom of God: It was the Blood of the New Covenant, that was confirmed upon the Cross, to ascertain People of all God's Pro∣mises in it, on condition of Faith, on their Part, and of Obedience to God's Laws for the future. It was the Blood of Sprinkling, to cleanse us from all Filthiness of Flesh and Spirit, to Purifie unto Christ a peculiar Peo∣ple, Zealous of good Works. Besides these means of Grace and Salvation now menti∣on'd, God was pleas'd of his abundant Mercy, to add divers more, after our Lord's Ascen∣sion, for the particular Application of his Son's Merits to the Soul of every Believer; that the Blood of Christ might not be shed in vain, like water spilt upon the Ground: Great was the Company of Preachers, whose business was to Publish the Gospel to every Creature, to proclaim the Terms of the New∣covenant; to shew the necessity of repentance

for the compleat and actual remission of sins; and to invite all Nations to turn unto the Lord, to perswade them to seek and flie unto him, and to gather up those Mercies, which he had purchas'd for all. And so the descent of the Holy Ghost was, not on∣ly to strengthen the Apostles and their Fellow-labourers, for the Discharge of their great and most Charitable Office, but to enable all those to whom they should Preach, to receive with meekness the engrafted Word, which is able to save their Souls. His Gracious and Kindly Operations, are to enlighten our understandings, to help our Infirmities, to subdue our wild and unruly Affections, to confirm our Hopes, to recti∣fie our Wills in such a Moral Way, as is suitable to voluntary Agents, and to induce our corrupt Natures with a super natural Principle of Grace, for the performance of those Duties which God now requires, in such a measure as God will accept of. Thus from the beginning to the end of God's Oeconomy, there is nothing on his part but Love, Love Unspeakable, Love Unfeigned; and after all these various and astonishing ex∣pressions of it to us all, for any of us to Revile that most Holy and Beneficent Being, as the cause of Men's Sins, as the Author of Men's Damnation, as the hater and de∣stroyer of Men's Souls, by pretended, ab∣solute,

and irresistible Decrees, this is such a complication of Blasphemy, Ingratitude, and other horrible Wickedness, as would need another Sacrifice, if that already of∣fer'd upon the Cross, were not of Infinite Value.

WERE Men possest with a true Sense of God's Love, and his Works for us, me∣thinks nothing more would be needful to endear Religion to us, and to engage us to Piety, Charity, and Holiness of Life: Such a mighty influence would that Sense have over every one of our Souls, to stir us up to every thing that is pure, lovely, and good. And in order to it (that I may now proceed to the more practical part of this Discourse) give me leave to lay before you, these six following Directions,

First, That you be careful to entertain in your Minds Genuine Apprehensions of God.

Secondly, That you do not Judge of God's Love by the Event of things.

Thirdly, That you do not measure his purpose (as to things Eternal) by his pre∣sent Acts of Providence, in dispensing some special Favours here.

Fourthly, That you do not think Un∣charitably of others, upon a presumption, that you your selves are of the number of God's Elect.

Fifthly, That you diligently perform those things which are necessary, in order to the final participation of God's Love.

Sixthly and Lastly, That you endeavour to make God all possible returns of Af∣fection.