Objections to the foregoing principles, from the doctrine of election, are generally united with those from particular redemption; and, indeed, they are so connected that the validity of the one stands or falls with that of the other.

To ascertain the force of the objection, it is proper to inquire wherein the peculiarity of redemption consists. If the atonement of Christ were considered as the literal payment of a debt—if the measure of his sufferings were according to the number of those for whom he died, and to the degree of their guilt, in such a manner as that if more had been saved, or if those who are saved had been more guilty, his sorrows must have been proportionably increased—it might, for aught I know, be inconsistent with indefinite invitations. But it would be equally inconsistent with the free forgiveness of sin, and with sinners being directed to apply for mercy as supplicants, rather than as claimants. I conclude, therefore, that an hypothesis which in so many important points is manifestly inconsistent with the Scriptures cannot be true.

On the other hand, if the atonement of Christ proceed not on the principle of commercial, but of moral justice, or justice as it relates to crime—if its grand object were to express the Divine displeasure against sin, (Rom. 8:3,) and so to render the exercise of mercy, in all the ways wherein sovereign wisdom should determine to apply it, consistent with righteousness (Rom. 3:25)—if it be in itself equal to the salvation of the whole world, were the whole world to embrace it—and if the peculiarity which attends it consist not in its insufficiency to save more than are saved, but in the sovereignty of its application—no such inconsistency can justly be ascribed to it.

If the atonement of Christ excludes a part of mankind in the same sense as it excludes fallen angels, why is the gospel addressed to the one any more than to the other? The message of wisdom is addressed to men, and not to devils. The former are invited to the gospel supper, but the latter are not. These facts afford proof that Christ, by his death, opened a door of hope to sinners of the human race as sinners; affording a ground for their being invited, without distinction, to believe and be saved.

But as God might send his Son into the world to save men, rather than angels, so he may apply his sacrifice to the salvation of some men, and not of others. It is certain that a great part of the world have never heard the gospel; that the greater part of those who have heard it disregard it; and that those who believe are taught to ascribe not only their salvation, but faith itself, through which it is obtained, to the free gift of God. And as the application of redemption is solely directed by sovereign wisdom, so, like every other event, it is the result of previous design. That which is actually done was intended to be done. Hence the salvation of those that are saved is described as the end which the Saviour had in view: “He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” Herein, it is apprehended, consists the peculiarity of redemption.

There is no contradiction between this pecularity of design in the death of Christ, and a universal obligation on those who hear the gospel to believe in him, or a universal invitation being addressed to them. If God, through the death of his Son, have promised salvation to all who comply with the gospel; and if there be no natural impossibility as to a compliance, nor any obstruction but that which arises from aversion of heart; exhortations and invitations to believe and be saved are consistent; and our duty, as preachers of the Gospel, is to administer them, without any more regard to particular redemption than to election; both being secret things, which belong to the Lord our God, and which, however they be a rule to him, are none to us. If that which sinners are called upon to believe respected the particular design of Christ to save them, it would then be inconsistent; but they are neither exhorted nor invited to believe any thing but what is revealed, and what will prove true, whether they believe it or not. He that believeth in Jesus Christ must believe in him as he is revealed in the gospel, and that is as the Saviour of sinners. It is only as a sinner, exposed to the righteous displeasure of God, that he must approach him. If he think of coming to him as a favourite of Heaven, or as possessed of any good qualities which may recommend him before other sinners, he deceives his soul: such notions are the bar to believing. “He that will know his own particular redemption before he will believe,” says a well-known writer, “begins at the wrong end of his work, and is very unlikely to come that way to the knowledge of it.—Any man that owns himself a sinner hath as fair a ground for his faith as any one in the world that hath not yet believed; nor may any person, on any account, exclude himself from redemption, unless, by his obstinate and resolved continuance in unbelief, he hath marked out himself.”*

Fuller, A. G. (1988). Part III, The Gospel Worthy of All Acceptation. The Complete Works of Andrew Fuller: Controversial Publications (J. Belcher, Ed.; Vol. 2, pp. 373–374). Sprinkle Publications.