"atonement to be made for them," Numb. 16: 46, 47. but for those he intends to destroy (which is always done justly,) he will not accept an offering, judges 13: 23. and therefore not appoint it: as he did not under the law, for those crimes which men were to die for.

Arg. V. I confine redemption to elect persons, because intercession, which is of equal latitude with redemption, is limited to them, exclusive of others. The priests under the law were to pray for those whose sacrifice they offered; and what they did, was a pattern of our Saviour's priestly office; whom likewise we find to sacrifice and pray only for the same persons; he is an advocate for those for whose sin he is a propitiation, 1 John 2:1. whose transgressions he was smitten for, for them he makes intercession, Isa. 53: 8. 12. for their sakes he sanctified himself, and for them it was that he made that solemn prayer in the 17th of John. And he then prayed for them, as being just then upon offering their sacrifice: he also shuts out the world expressly from having any interest in it: "I pray not for the world, but for them which thou hast given me," John 17: 9. And he adds the reason, the foundation reason, why he would pray for these," for they are thine;" that is, they were the Father's by election: for in all other respects, "the earth is the Lord's and the fulness thereof," Psal. 24: 1.

Arg. VI. Another argument for peculiar redemption, is founded on the merit of Christ's death, together with its efficacy. He was not cut off for himself, Dan. 9: 26. but those he undertook for: and it was to procure them a right to those glorious privileges which election ordained them to. Hence I argue, 1. That which Christ laid down his life for, that he merited; and, 2. What he merited, is due to those for whom it was merited. Now, the principal thing intended and merited by his death, was the justification of sinners; and "that God might be just in justifying of them," Rom. 3: 26. and, finally, that they might have "eternal life," John 17: 2. If, therefore, he merited this for all, then all must be justified and saved, Rom. 5: 8, 9, 10. and it cannot be justly denied to any: for it is their due, by virtue of a price: and that price well worthy of it; which also was paid to that very end, and this by the Cre ditor's own appointment; who cannot condemn any for whom Christ died, Rom. 8: 34. his justice shall not be liable to such a reflection. Whence it may rationally be

concluded, that if all men are not justified, justification doth not belong to all; and, consequently, that Christ did not give himself for all. And, as for efficacy, Adam's transgression was efficacious on the will, and whole man, to deprave; why not then the righteousness of Christ to restore, since the pre-eminence, in that very thing, is given to him? "For if by one man's offence death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ," Rom. 5: 17.

Arg. VII. The doctrine of special and peculiar redemption is further confirmed by those perilous consequents which attend the doctrine of general redemption, as it is commonly held forth; for, 1. It seems to reflect on the wisdom of God; as imputing to him such a contrivance for men's salvation, as might be possibly frustrated; which is far from convincing the world that Christ crucified is the wisdom of God. 2. It also seems to tax God with injustice, as not discharging those whose transgressions are answered for by their Surety; or else, that the sufferings of Christ were not sufficient to make a discharge due to them. Or, 3. It insinuates a deficiency of power, or want of good will, to prosecute his design to perfection. 4. It makes men boasters; suspending the virtue and success of all that Christ hath done for them, upon something to be done by themselves, which he is not the doer of; and consequently, that men are principals in procuring their own salvation; and so Christ shall have but his thousands, in truth his nothing, while freedom of will shall have its ten thousands to cry up the praises of men. This is not "that the Lord alone should be exalted." 5. It would also follow, that those who are saved and gone to heaven, have nothing more of Christ's to glory in, and praise him for, than those who are perished and gone to hell. For, according to the principles of general redemption, he did and doeth for all alike; and no more for one than for another. 6. It makes men presumptuous, and carnally secure: how many have soothed up themselves in their impenitency and hardness of heart, and fenced themselves against the word, upon this very supposition, That Christ died for all; and why then should not they look to be saved as well as any other? and so they lean, pretendedly, on the Lord, and transgress; not condering, that those for whom Christ died, he purchased

fer them a freedom from sin, and not a liberty of sinning; nor impunity, but upon terms of faith and repentance. And that the tempter disturbs them not in their rest upon such a foundation, may be one reason why men so stiffly adhere to it; and that those of the general principle are so seldom troubled with terrors of conscience.

Lastly. There was yet another reason of Christ's dying peculiarly for the elect; they were his designed spouse; and that brought upon him peculiar engagements to die for them. 1. As being his spouse, he was chargeable with their debts: they being made under a law, and he assuming them into a spousal relation, made himself one with them, and answerable for them: it was, in the law's account, as well as his own intent, a making himself their Surety, Isa. 53: 8. 11. and, consequently, in case of forfeiture, his life must go for theirs. He is therefore said to be "made under the law," Gal. 4: 4, 5. as they were, and to be "made sin for them," 1 Cor. 5: 21. and being so, "it behooved him to suffer," Luke 24: 46. and it could not be avoided, Acts 17: 3. For the law being just and holy, its violation must be answered for, either by principals or surety: and here it was that mercy and truth, grace and justice met together; making that due temperament which answered the ends of both. Grace takes hold of him as a Surety, that the sinner might go free; and justice as of the most responsible party, for none else could answer the law's demands, and being apprehended, he readily yields to make satisfaction, and says to the law, as once to the Jews, when he was on the point of suffering for his spouse, "If ye seek me let these go their way," John 18: 8. 2. Another engagement was the love he bore to them; if possibly he might have been quit of that suretyship engagement, this of his love would have held him to it; he could not bear to see his beloved fast chained, like slaves, to the devil's gal leys, and forced to serve against their natural Lord: and this bondage they could not be freed from, but by conquering him whose bond-slaves they were; nor could that be done, but by his own death, Heb. 2: 14. John 12:31, 33. this his love constrained him to, Eph. 5: 25. Rev. 1: 5. Gal. 2:20. "for love (to be sure his love) is stronger than death," Cant. 8: 6. and accordingly we find that this is still made the ground and motive of his dying. 3. As the contract could not be dissolved, for he hates putting away,

And

nor his love taken off, for he changeth not; so neither, as the case stood, could he and they cohabit and dwell together. Creatures defiled with sin, were not meet consorts for the Lord of glory: nor could they be brought to a meetness, but by being washed in his blood: as he says to Peter, "If I wash thee not, thou hast no part with me," John 13: 8. The church must be "sanctified and cleansed, without spot or wrinkle, or any such thing," Eph. 5: 26. before they are fit for the presence of Christ in glory; and this could not be effected, but by "his giving himself for them:" to this, therefore, the spirits of just men made perfect, do ascribe their being in heaven: "And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation," Rev. 5: 9.

Whether they might possibly have been saved some other way, is to me a needless inquiry: but it seems the import of our Saviour's own speech, that if he had not thus done, he must have been in heaven without suitable com pany; where, speaking of himself, he says, " Except a corn of wheat fall into the ground and die, it abideth alone," John 12:24. But it was not good that the man should be alone; no, not "the man Christ Jesus." It was therefore ordained, that he should have a seed to serve him; a church to preside over; in the midst of whom he should sing praise to his Father, Heb. 2: 12. who are also called his fellows, Heb. 1:9. but his blood must be the seed of that church, Isa. 53: 10. the price of their redemption, Rev. 5: 9. the laver of their regeneration, Eph. 5:26. And so dear is the church to Christ, that he thinks himself not complete without them, Eph. 1: 23. It was one of the last requests before he died, that they might be with him, John 17:24. And if the body must be with its Head, the holiest of holies must be their mansion: but such is that place's holiness, as not to admit them, without a perfect purity; nor could they, if not so purified, bear the holiness of the place. All which considered together, shew such a reason of Christ's dying for the elect, as was not predicable of other men.

For the rest of the world, they were given as hand-maids to his spouse: by virtue of which donation, they also are his; "He is head over all to the church," Eph. 1: 22. They are his, but not as his spouse; as Sodom's daughters and

Samaria's were to Jerusalem; "but not by her covenant," Ezek. 16: 61. His relation to them was not such as to make him responsible for their defaults, or to oblige him for their recovery: yet, the price wherewith he ransomed his spouse, took in her handmaids also; as Abraham's rescuing his brother Lot, brought back the Sodomites with him. All the benefits the world have by redemption, they› may thank the church for, next unto Christ himself; for they have it upon her account, as the Sodomites theirs from Lot's. And, to speak freely, the spouse of Christ could not well have been without her handmaids: we little think what service the world does for the church; although, because they intend not so, they are not rewardable for it, Isa. 10: 5-12. I shall only add our Saviour's own assertion in the 17th of John, where speaking of those his Father had given him, that he might give them eternal life, he saith expressly, that for "their sakes he sanctified himself," John 17:19. Which was to say, in effect, that had it not been for them, he had not stirred out of heaven for the rest.

I should now come to the inferences: but finding this doctrine as much opposed as that of election; observing also a great proneness in men to embrace the notion of general and conditional redemption (which proceeds, partly, from nature's inability to discern a reason, why one should be redeemed, and not another; partly, for that it is grateful to lapsed creatures, to fancy themselves active in their own recovery; partly also, from an aptness to catch at any thing that but seems to give quiet under convictions,) I hope it shall not be time lost to weigh their exceptions and our reply together: in doing which, I shall not answer every text that is made to serve in that cause; the sense they give of some, being refuted, may serve for many. Object. In Rom. 5: 18. the restoration by Christ is made as large and as extensive as Adam's sin.

Answ. The comparison there stated is not put extensive. ly, as respecting the objects of sin and grace; but intensive. ly, as respecting the different efficacy of the several means by which those contrary effects were produced: the apostle, therefore, to obviate such objections, restrains it in verse 15. "But not as the offence, so also is the free gift:" q.d. The free gift of righteousness and life doth not extend to mankind universally and efficaciously, as sin and death did; and he adds a reason to it; "For if through the offence of