Georgius imagines himself to argue very cleverly when he says, "Christ is the propitiation for the sins of the whole world. Therefore, those who would exclude the reprobate from a participation in the benefits of Christ, must, of necessity, place them somewhere out of the world." Now we will not permit the common solution of this question to avail on the present occasion, which would have it that Christ suffered sufficiently for all men, but effectually for His elect alone. This great absurdity, by which our monk has procured for himself so much applause amongst his own fraternity, has no weight whatever with me. John does indeed extend the benefits of the atonement of Christ, which was completed by His death, to all the elect of God throughout what climes of the world soever they may be scattered. But though the case be so, it by no means alters the fact that the reprobate are mingled with the elect in the world. It is also a fact, without controversy, that Christ came to atone for the sins "of the whole world." But the solution of all difficulty is immediately at hand, in the truth and fact, that it is "whosoever believeth in Him" that "shall not perish, but shall have eternal life." For our present question is, not what the power or virtue of Christ is, nor what efficacy it has in itself, but who those are to whom He gives Himself to be enjoyed. Now if the possession of Christ stands in faith, and if faith flows from the Spirit of adoption, it follows that he alone is numbered of God among His children who is designed of God to be a partaker of Christ. Indeed, the evangelist John sets forth the office of Christ to be none other than that of "gathering together all the children of God" in one by His death. From all which we conclude that although reconciliation is offered unto all men through Him, yet, that the great benefit belongs peculiarly to the elect, that they might be "gathered together" and be made "together" partakers of eternal life.
