gaged and satisfied for those, and those only, who are actually saved from their sins; as is evident to reason. For Christ neither engaged, nor satisfied, but for those whose person he sustained. Which Arminius himself, Adversus Perkinsum, p. 72. frankly owns. Moreover, that any of those whose person Christ sustained, and for whom he satisfied as their surety, should be obliged to satisfy for the same debt, by eternal death, is most inconsistent with, and contrary to the faithfulness and justice of God. Nor can we, on any account, think it possible, that any one should in earnest plead, that Christ died for all and every one in particular, till he has weakened the force of that expression, to die for any one, by which, as we lately made appear against the Socinians, is denoted a substitution in the place of another. But it is worth while distinctly to set forth the true doctrine in these following positions.

II. We therefore conclude, 1st, That the obedience and sufferings of Christ, considered in themselves, are, on account of the infinite dignity of the person, of that value, as to have been sufficient for redeeming Lot only all and every man in particular, but many myriads besides, had it so pleased God and Christ, that he should have undertaken and satisfied for them.

III. 2dly, That Christ as man, subject to the law of love, did, in a holy manner, love all men without distinction, as his neighbours, heartily wished them well, seriously lamented the ruin of those that perished, whom yet, as God, he knew were reprobates, and for whom, as Mediator he had not engaged. Yet he submitted this human affection, commanded by the law, common to us and to Christ, to the diwine appointment, and restricted it to the purpose of the decreeing will of God; in this manner proving the holiness of his will, in the glorifying of the divine counsel, and in a due subjection thereunto. This appears from the tears, which Christ, as man, shed over the calamities that were coming upon that abandoned city, which had partly slain, and partly loaded with contempt and ignominy the Prophets: nay, had been the only butchery in the whole world for them; and was at length, by a most horrid parricide, to devote itself, with its unhappy posterity, to the lasting curse of God, Luke xix. 41.

IV. 3dly, The suretiship and satisfaction of Christ, have also been an occasion of much good, even to the reprobate,

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For it is owing to the death of Christ that the Gospel is preached to every creature, that gross idolatry is abolished in many parts of the world, that wicked impiety is much restrained by the discipline of the word of God, that they obtain at times many and excellent though not saving gifts of the Holy Spirit, that "they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, 2 Pet. ii. 20. And who can in short enumerate all those things which they enjoy, not through accident only, and beside the intention of God, and of Christ, but by the appointment of God? Not indeed with a design and purpose of saving them according to the testament; but from a view to make known his long-suffering towards the vessels of wrath, that is, those who are to perish, who dwell among those who are to be saved. For nothing falls out by accident, with respect to the intention of God; every thing being according to his determinate counsel.

V. 4thly, That the obedience and sufferings of Christ are of such worth, that all without exception who come to him, may find perfect salvation in him: and it was the will of God, that this truth should, without distinction, be proposed both to them that are to be saved, and to them that are to perish; with a charge not to neglect so great salvation, but to repair to Christ with true contrition of soul; and with a most sincere declaration, that all who come to him shall find salvation in him, John vi. 40.

VI. 5thly, That, however, Christ, according to the will of God the Father, and his own purpose, did neither engage nor satisfy, and consequently in no manner die, but only for all those whom the Father gave him, and who are actually saved. This is that truth which is controverted, and which we are now to confirm, in a concise but solid manner, from the sacred writings.

VII. The scripture declares, that Christ satisfied for the whole body of the elect, when it declares, that he died for all, and by him reconciled all things, as 2 Cor. v. 15. Heb. ii. 9. Col. 1. 20. And as this is not to be understood of all and every man in particular, it must be meant of all and every one of the elect. That it cannot be understood of all and every individual, I prove from the passages quoted in the following manner. Those all for whom Christ is said to have died, 2. Cor. v. 15. are those who are also dead, namely, as to the old man, whom in virtue of the crucifixion of Christ, they have crucified, Rom. vi. 6. " and who live not to themselves but to Christ," and to Christ indeed, who rose again for them. VOL. I.

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But these things can be applicable only to the elect. None but they are dead to themselves, the world and to sin: none else live to Christ. In a word, according to the very hypothesis of the Remonstrants, the efficacy of Christ's resurrection is restained to believers alone. In like manner, those all, for whom Christ is said by the grace of God to have tasted death, Heb. ii. 9. are sons brought, or to be brought, unto glory, who have Christ for the captain of their salvation; who are sanctified, whom he calls his brethren, which God gave him, ver. 10, 11, 13. These things can be applied not to the reprobate, but only to the elect. In like manner, those all things which are said to be "reconciled to God by the peace made through the blood of Christ," Col. i. 20. can only extend to the elect. The thing is self-evident. For reconciliation and peace making with God are peculiar to elect believers, Rom. v. 1. On the contrary, the reprobate are perpetual enemies to God, "the wrath of God abideth on them," John iii. 36. By those things which are on earth, are 'understood believers, who are still in the world; as by those things which are in heaven, are meant, not angels, but ment in the state of bliss, who enjoy, in the fullest manner, the fruits of Christ's atonement and reconciliation.

VIII. Let us add that remarkable passage, 1 Tim. ii. 4, 6. "God will have all men to be saved, and to come unto the [acknowledgment] knowledge of the truth: Christ gave himself a ransom for all." Where by all, we are not to understand all and every one in particular, but the elect of whatever nation and condition; which I make evidently to appear in this manner. 1st, They for whom Christ gave himself a ransom, are actually rescued from the dominion of Satan, are brought to perfect liberty, and can never be thrust into an eternal prison, in order to satisfy again for those debts which Christ paid to the utmost farthing. This we must certainly maintain unless we would have Christ's payment go for nothing. But all, and every one in particular, are not set free from the dominion of Satan. Many are, and do still remain, "children of disobedience, in whom that impure spirit worketh," Eph. ii. 2. and who are for ever held captive at his will in the snare of the devil, and these shall be forced to satisfy for their own guilt. Christ therefore did not give himself a ransom for them. 2dly, Paul speaks of all those who have Christ for their Mediator. But he is Mediator, both by the offering of his body and blood, and by his powerful intercession. This latter part of his mediation can on no account be excluded here, when the Apostle is treating concerning our prayers, of which we have a most perfect pattern in the

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prayers of Christ. Besides the Remonstrants acknowledge, that Christ's intercession is not for all and every man in particular: therefore, he is not the perfect mediator of all and every individual. 3dly, What is here spoken is concerning all those "whom God will have to be saved, and come to the [ackowledgment] knowledge of the truth. But this is not his will concerning every man in particular, because he will have unbelievers condemned, John iii. 36. And the acknowledgment of the truth, or faith is not the privilege of all, 2 Thess. iii. 2. but of the Elect, Tit. i. 1. Nor is it the will of God it should. He hardeneth whom he will, Rom. ix. 18. Besides, it is unworthy of the divine majesty, to imagine that there is an incomplete unresolved and ineffectual volition in God, Psal. cxv. 3. And it is mere trifling and mean, to understand a bare will of precept, enjoining all to work out their own salvation with fear and trembling, and with all diligence to seek the knowledge of the truth; or, a will of his good pleasure, approving what is according to the precept; they with whom we now argue do not take it in that light. 4thly, The persons here meant are all those for whom we are to pray: But we are not to pray for all and every one in particular: not certainly for those who are already damned: not for the salvation of all who are now alive, collectively taken; because we cannot do it in faith; and we are sure that many of them will be damned: nor in fine, for those who have sinned the sin unto death, John v. 16. 5thly, and lastly, It is acknowledged that these words are made use of by the Apostle, as a motive for the prayers which, he requires, and which shall not be in vain. But the words of the apostle would infer no such thing, if they only meant that Christ has, by his satisfaction, obtained no more than a possibility, for God to be reconciled to all and every one in particular, though by the nature of that impetration, it is possible none may be actually saved; because if that death has only procured a possibility of salvation, and if our desires after that salvation might be ineffectual, we could neither be sure of their being heard, nor have that hope of audience, which maketh not ashamed. We must then conclude, that Christ gave himself a ransom of redemption for all the elect, of whatever nation and condition, and that it is the will of God they all should be saved; consequently, that it is our duty to be subservient, by our prayers, to this counsel of God; and as we know not how to distinguish the elect from the reprobate, to pray indiscriminately for all, referring it to God to distinguish those who are his; especially, because we are certain, we shall not pray, in

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vain for those whom God wills to be saved, and for whom Christ gave himself.

IX. The Scripture inculcates the same truth when it says, that "Christ gave his flesh for the life of the world," John vi. 51. that he is "the propitiation of our sins, and not for ours only, but also for the sins of the whole world," 1 John ii. 2. "That God was in Christ reconciling the world to himself," 2 Cor. v. 19. "That Christ is the Lamb of God that taketh away the sins of the world," John i. 29. And other passages to the like purpose. Where by the term world cannot, nay ought, not be understood the whole of mankind, but the elect. Which we prove by the following arguments.

X. It is clear that in Scripture things are sometimes said of the world, as agree only to the elect and to believers. Thus Christ prays, John xvii. 21. that the world may believe that thou hast sent me," and ver. 23. that the world may know that thou hast sent me." But these things belong to that sacerdotal intercession of Christ, concerning which we may with the greatest certainty conclude that it will never be rejected, says Arminius, in Oratione de sacerdotio Christi, and which, it is certain, is not made for the world of reprobates, Christ having expressly declared, that, v. 9. and they with whom we argue do not refuse it. It is therefore necessary, that by the world, we here understand the world of the Elect, who believe on Christ, and know him by faith, by virtue of the intercession of Christ, and by means of the ministry toge ther with the holy and glorious example of believers.

XI. Moreover, many texts which speak of salvation, not only as impetrated, but as applied, ascribe it to the world. Thus Christ declares, John iii. 17. "for God sent not his Son into the world to condemn the world, but that the world, through him, might be saved." But the intention of God, in sending his son, is not to save all, but "that whosoever believeth in him should not perish, but have eternal life," as Christ explains himself in the foregoing verses. In like manner, John vi. 33. " the bread of God is he which cometh down from heaven, and giveth life unto the world. But Christ gives life only to the elect, to the sheep; and not to the goats, John x. 27, 28. Thus Christ in prosecuting his discourse above quoted, John vi. restrains the term world, to those "whom the Father gave him, who see the Son and believe on him, v. 39, 40.

XII. These expressions likewise, the father of those that believe, and the heir of the world, denote the same thing in the promise made to Abraham, Rom. iv. 11, 12, 13. Abraham is the father of those that believe. 1st, As a pattern of