Although Barrow does not copiously discuss the doctrine of the Atonement--although he dwells chiefly on the moral effects of Christ’s death--yet he uses very strong expressions as to the effect of our Lord’s sacrifice upon the Divine government, speaking of it as “appeasing that wrath of God which He naturally beareth toward iniquity, and reconciling God to men, who by sin were alienated from Him, by procuring a favourable disposition and intentions of grace toward us.” “Christ died, removing thereby that just hatred and displeasure.” “The non-imputation of our sins is expressed as a singular effect, an instance, an argument of His being in mind reconciled and favourably disposed towards us.”[432] In five sermons, entirely devoted to the subject, this Divine asserts and explains the doctrine of universal redemption, saying that salvation is made attainable, and is really tendered unto all, upon feasible and equal conditions; and that a competency of grace is imparted to every man, qualifying him to do what God requires.[433] His account of the Divinity and personality of the Holy Spirit is the same as is generally given by orthodox teachers. As to the work of the third Person in the Trinity, Barrow’s line of thought coincides more with Anglican than with Puritan writers. Besides much of a general character upon the Spirit’s assistance, in the thirty-fourth sermon on the Creed, Barrow remarks--“It hath been the doctrine constantly with general consent delivered in and by the Catholic Church, that to all persons by the holy mystery of baptism duly initiated into Christianity, and admitted into the communion of Christ’s body, the grace of the Holy Spirit is communicated, enabling them to perform the conditions of piety and virtue which they undertake.”[434] Barrow appears to have been a Low Churchman, and, in the fragment he has left us upon “the holy Catholic Church,” omits those assertions respecting ecclesiastical authority which were the joy of Thorndike and Heylyn. He explains the different senses in which the word “Church” is used in the New Testament; and, in its larger sense, applies to it the epithets “holy” and “Catholic,” winding up all he has to say with practical remarks which commend themselves to candid Christians of all denominations.[435] It may be added that, in his discourse concerning _The unity of the Church_, he opposes the idea of any such ecclesiastical authority as is contended for either by Papists or Anglo-Catholics.