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which man should be saved, but that all men, and each particular man, might in that respect become salvable by Christ.

Yet does not the salvation of all men necessarily follow hereupon; nor must any part of the price which Christ paid, be held to be superfluous, though many be not saved by it.

But know, that the application of the remedy, and the actual fruit of this all-sufficient ransom, redounds to those who are saved only by that way and means which God was pleased to appoint, which in the case of adults, is faith, John iii. 16, i. 12, by which Christ is actually applied. Which condition, many, to whom the gospel does come, make impossible to themselves, through a wilful refusal of the gospel, and salvation itself by Christ, upon those terms which God does offer it.

Upon this sufficiency of Christ's ransom, and intention of God and Christ, that it should be sufficient to save all, is founded that general offer of Christ to all and to each particular person, to whom the Lord shall be pleased to reveal the gospel, Matt. xvi. 15, xxviii. 19; likewise that universal precept of the gospel, commanding every man to repent, and believe in Christ Jesus, Matt. iii. 2, 7, 8; Mark i. 15; Acts xvii. 30; as also the universal promise of salvation, made to every one that shall believe in Christ Jesus, John iii. 16.

Although, in one sense, it is true, Christ may be said to have died for all, yet let no one think to enjoy the benefits of his precious death and sacrifice, without serious diligence to make their calling and election sure. For God did intend this all-sufficient price for all, otherwise to his elect in Christ, than to those whom he passed by and did not elect; for he intended this not only out of a general and common love to mankind, but out of a peculiar love to his elect. He gave not Christ equally and alike to save all; and Christ did not so lay down his life for the reprobate as for the elect. Christ so died for all, that his death might be applicable to all. He so died for the elect,