snall never perish; neither shall any pluck them out of my hand: but this privilege, without doubt, belongs not to the whole world.

They are also considered as believers, inasmuch as faith is the necessary consequence of Christ's redemption, and accordingly are distinguished from the world, or that part thereof, which is left in unbelief and impenitency: Thus Christ says, concerning those who rejected his Person and gospel, in ver. 26. Ye believe not, because ye are not of my sheep.

2. They for whom Christ died are called his friends, and, as such, the objects of his highest love, in John xv. 13. Greater love hath no man than this, that a man lay down his life for his friends, and they are farther described, in the following words, as expressing their love to him, by doing whatsoever he commandeth them; and, he calls them friends, so they are distinguished from servants, or slaves, who, though they may be made partakers of common favours, yet he imparts not his secrets to them; but, with respect to these, he says, in ver. 15, 16. All things that I have heard of my Father, I have made known unto you; And they are farther distinguished from the world, inasmuch as they are chosen by Christ, and ordained that they should go and bring forth fruit; and there are several other privileges which accompany salvation, that are said to belong to these friends of Christ, for whom he died.

Object. It is objected, that what Christ here says, concerning his friends, is particularly directed to his disciples, with whom at that time he conversed and these he considers as persons who had made a right improvement of his redeeming love; and therefore, that redemption which the whole world might be made partakers of, if they would, these were like to reap the happy fruits and effects of.

Answ. To this it may be replied, that whatever promises, or privileges, Christ's disciples were made partakers of, if these do not immediately respect their character as ministers, but as Christians, they are equally to be applied to all believers. Now, that what Christ says to them, whom he calls his friends, is applicable to all believers, appears from their being described as abiding in him, and bringing forth much fruit, under the powerful influence of his grace, without whom they can do nothing; and, when he speaks, in ver. 19, 26. of the world's hating them, because they are not of the world, and of the Comforter's being sent to testify of him, in order to the confirmation of their faith, this belongs to all believers, as such; therefore they are as much described as Christ's friends, for whom he laid down his life, as his disciples, to whom he more immediately directed his discourse.

And as for the other part of the objection, namely, that these had made a right improvement of Christ's redemption: the

reply that may be given to it, is, that none but Christ's friends. can be said to have made a right improvement of redemption, and therefore none but such have any ground to conclude that Christ died for them: but this is not the temper and character of the greater part of mankind, therefore Christ did not die for the whole world: and it is very evident, from this character which Christ gives of them, for whom he died, that either they are, or shall be, of enemies, made friends to him.

3. They are called, The Children of God that were scattered abroad, who should be gathered together in one, as the consequence of his death, in John xi. 52. This gathering together in one, seems to import the same thing, with what the apostle speaks of, as a display of the grace of the gospel, and calls it, their being gathered together in Christ their Head, in Eph, i. 10. and one part of them he considers, as being already in heaven, and the other part of them on arth, in their way to it; and he speaks such things concerning them, in the foregoing and following verses, as cannot be said of any but those that shall be saved. Now, if Christ designed, by his death, to purchase this special privilege for his children, certainly it cannot be supposed that he died for the whole world; and elsewhere the apostle speaking, in Heb. ii. 10. concerning the Captain of our salvation's being made perfect through sufferings considers this as a means for bringing many sons to glory, which is a peculiar privilege belonging to the heirs of salvation, and not to the whole world.

Object. 1. It will be objected to this, that nothing can be proved from the words of so vile a person as Caiphas, who relates this matter; and therefore, though it be contained in scripture, it does not prove the truth of the doctrine, which is pretended to be established thereby.

Answ. Though Caiaphas was one of the vilest men on earth, and he either did not believe this prophecy himself, or, if he did, he made a very bad use of it, yet this does not invalidate the prediction for though wicked men may occasionlly have some prophetic intimation concerning future events, as Balaam had, the instrument, which the Spirit of God makes use of in discovering them to mankind, does not render them less certain, for the worst of men may be employed to impart the greatest truths: therefore it is sufficient to our purpose, that it is said, in the words immediately foregoing, that being high priest that year, he prophesied, as it was no uncommon thing for the high priest to have prophetic intimations from God, to deliver to his people, whatever his personal character might be; so that we must consider this as a divine oracle, and therefore infallibly true,

Object. 2. If it be allowed, that what is here predicted was

true, yet the subject-matter thereof respects the nation of the Jews, concerning whom it cannot be said, that every individual was in a state of salvation, and therefore it rather militates against, than proves the doctrine of particular redemption.

Answ. It is evident, that when it is said that Christ should die for that nation, the meaning is, the children of God in that nation; for the children of God, that dwelt there, are opposed to his children that were scattered abroad; and so the meaning is, Christ died that they should not perish, who have the temper, and disposition of his children, wherever the place of their

residence be.

4. They for whom Christ died are called his church, whereof he is the Head; and the Body, of whom he is the Saviour, in Eph. v. 23. and these he is said to have loved, and given himself for, in ver. 25. Now the church is distinguished from the world, as it is gathered out of it; and the word church, in this place, is taken in a very different sense, from that in which it is understood in many other scriptures. The apostle does not mean barely a number of professing people, of which some are sincere, and others may be hypocrites, or of which some shall be saved, and others not; nor does he speak of those who are apparently in the way of salvation, as making a visible profession of the Christian religion: But it is taken for that church, which is elsewhere called the spouse of Christ, and is united to him by faith, and that shall, in the end, be eternally saved by him; this is very evident, for he speaks of them, as sanctified and cleansed with the washing of water by the word, in ver. 26. And, as to what concerns their future state, they are such as shall be presented to himself a glorious church, not having spot or wrinkle, or any such thing, in ver. 27. Now, since it was for these that Christ died, it cannot be reasonably concluded that he died equally and alike for all mankind.

And to this we may add, that they are called his people, whom he designed to save from their sins, in Matt. i. 21. and also a peculiar people, who are described by this character, by which they are known, as being zealous of good works, in Tit. ii. 14. and, by his death, they are said not only to be redeemed, so as to be put into the possession of the external privileges of the gospel, but redeemed from all iniquity, and purified unto himself; all which expressions certainly denote those distinguishing blessings which Christ, by his death, designed to purchase for those who are the objects thereof.

II. That Christ did not die equally, and alike for all mankind, appears from his death's being an instance of the highest love, and they, who are concerned herein, are in a peculiar manner, obliged to bless him for it as such. Thus the apostle

joins both these together, when he says in Gal. ii. 20. He lov ed me and gave himself for me; and elsewhere it is said, in Rev. i. 5. He loved us, and washed us from our sins in his own blood; and herein it is said, that God commendeth his love towards us, in Rom. v. 8. as that which is without a parallel. And besides, when he speaks of this love of Christ expressed herein, he seems to distinguish it from that common love which is extended to all, when he says, Christ died for us; and, that we may understand what he means thereby, we must consider to whom it was that this epistle was directed, namely, to such as were beloved of God, called to be saints, in chap. i. 7. They are also described as such, who were justified by Christ's blood, and who should be saved from wrath through him; reconciled to God by the death of his Son, and who should be saved by his life; and, as such, who joyed in God through our Lord Jesus Christ, and by him had received the atonement, in chap. 911. therefore surely they, who were thus beloved by Christ, to whom he expressed his love by dying for them, must be distinguished from the world. And our Saviour speaks of this, as far exceeding all that love, which is in the breasts of men, to one another, in John xv. 18. Greater love hath no man than this, that a man should lay down his life for his friends. Therefore we have no reason to suppose that he died equally and alike for all, for then there would be an equal instance of love herein to the best and worst of men; Judas would have been as much beloved as Peter; the Scribes and Pharisees, Christ's avowed enemies and persecutors, as much beloved as his disciples and faithful followers, if there be nothing discriminating in his dying love. Therefore we must conclude that he died to procure some distinguishing blessings for a part of mankind, which all are not partakers of.

And, as this love is so great and discriminating, it is the subjectmatter of the eternal praise of glorified saints: The new song that is sung to him, in Rev. v. 9. contains in it a celebrating of his glory, as having redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation, who were admitted into his immediate presence, as the objects of his distinguishing love. And certainly all this implies more than his purchasing the gospel-dispensation, or the discovery of the way of salvation to mankind, of whom the greatest part neglect, despise, and reap no saving advantage thereby.

III. There are some circumstances attending the death of Christ, which argue, that it was not designed for all the world: particularly, he died as a Surety, or as one who undertook to pay that debt, which the justice of God might have exacted of men in their own persons. This has already been proved; and that which may be inferred from hence, is, that if Christ, by dying, paid this debt, and when he rose from the dead, receiv

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a discharge from the hand of justice, then God will not exact the debt twice, so as to bring them under the condemning sentence of the law, whom Christ, by his death, has delivered from it: this is certainly a privilege that does not belong to the whole world, but to the sanctified.

Moreover, some are not justified or discharged for the sake of a ransom paid, and never shall be; therefore it may be concluded, that it was not given for them.

IV. It farther appears, that Christ did not die equally and alike for all men, in that he designed to purchase that dominion over, or propriety in them, for whom he died, which would be the necessary result hereof. As they are his trust and charge, given into his hand, to be redeemed by his blood; (and, in that respect, he undertook to satisfy the justice of God for them, which he has done hereby) so, as the result hereof, he acquired a right to them, as Mediator, by redemption; pursuant to the eternal covenant between the Father and him, he obtained a right to bestow eternal life on all that were given to, and purchased by him. This tends to set forth the Father's glory, as he designed hereby to recover and bring back fallen. creatures to himself; and it redounds to Christ's glory, as Mediator; as herein he not only discovers the infinite value of his obedience and sufferings, but all his redeemed ones are rendered the monuments of his love and grace, and shall for ever be employed in celebrating his praise: But certainly this is inconsistent with his death's being ineffectual to answer this end, and consequently he died for none but those whom he will bring to glory, which he could not be said to have done, had he laid down his life for the whole world.

V. That Christ did not die, or pay a price of redemption for all the world, farther appears, in that, salvation, whether begun, carried on, or perfected, is represented, in scripture, as the application thereof; and all those graces, which are wrought by the Spirit in believers, are the necessary result and consequence thereof. This will appear, if we consider, that when Christ speaks of his Spirit, as sent to convince of sin, righteousness, and judgment, and to guide his people into all truth he says, He shall glorify me, for he shall receive of mine, and shall shew it unto you, John xvi. 14. the meaning of which is, that he should apply what he had purchased, whereby his glory, as our Redeemer, would be eminently illustrated; and elsewhere, when the apostle speaks of the Spirit's work of regeneration and sanctification, he considers it as the result of Christ's death, and accordingly it is said to be shed on us abundantly, through Jesus Christ our Saviour, Tit. iii. 6, And when we read of his redeeming them that were under the law, their receiving the adoption of sons, Gal. iv. 5. and all the privileges contained in