Salvation for all men, put out of all dispute. By Timothy Allen, A.M. and V.D.M. Granville, Massachusetts. ; [Eight lines of quotations]

The first PART.

THE first pretended divine authority, which has of late been advanced in support of the doctrine of salvation for all men, is, I. Tim. ii. 4. The words are "Who will have all men to be saved." The inspired word here rendered sav|ed, is sootbeenai, and is often rendered to be kept, or preserved. It is used also, Matt. v. 23. to signify what JAIRUS wanted for his daughter, viz. to be healed, or preserved from dying. It is used also Matt. xiv. 30. and it is rendered save, as in the text in question; but every body knows what Peter meant by it, viz. "Lord preserve me from drowning. Again it is used Mark v. 28. where also it is plain, the woman afflicted with her bloody issue meant, that she should be healed, that so her health and life might be preserv|ed. The disciples also used it, when christ told them LA|ZARUS sleepeth. They say then he will do well. Mean|ing it is a sign he is recovering. And it is used ever in the same form, as is the text before us, viz. Sootheenai. Acts xiv. 9. Respecting the impotent man of LYSTRA, his having faith to be healed, i. e. restored to the use of his limbs. And so we gain easy light about the sense of this word as used in Matt. xxiv. 22. Where it is rendered saved, as in the text in question; shewing that the sedi|tious and murderous Fraction of the Jews, were so sin|gularly shocking and ruinous, that unless God had shortened the time of their ravagings, they would have destroyed e|very man of their nation; but God to preserve his elect among them, brought the Roman army on them; which brought the tragedy to a speedy issue; and so saved i. e. delivered and preserved his own elect. And as passages of scripture should be always understood consistently one with another: and as all judges of languages know that soozoo, the theme of the word in question, properly signi|fies

to keep, preserve, &c. And not always to save, as it means future blessedness. So the text in question teach|eth us that God will have all men, in common, provided for, and preserved; that he may accomplish the design of his government and grace among them. And for this end, he has himself made all necessary natural provision.

Collateral evidences for this sense of the question are:

I. It is of so much importance to the accomplishment of divine purposes among men, that in common, they should be kept and preserved; that he himself has taken it em|phatically for his stile: "The Preserver of men." Job vii. 20. Psalm xxxvi. 6.

II. He has made it one of the principle laws of his moral government in this world, by which men are bound in all their conduct one towards another. Witness the 6th commandment.

III. The text itself in question indicates this sense; for it is allowed on all hands, that "the knowledge of the truth" is the qualification for final salvation; which qua|lification is some ••anes expressed as it is here, by "know|ing truth," often by "believing truth;" and by other e|quivalent expressions: yet these qualifications are never placed after their object; viz. The salvation to which they relate. No text of scripture says be saved, and believe. But the reverse universally. Consequently, no man who forms his notion of scriptural things, by scriptural expressions, would imagine that final salvation is so much as thought of, in the text in question. What a solicism is this! "God will have all men to be saved, and then come to the know|ledge of the truth." Or, "and so come to the knowledge of the truth." And no man who holds faith of the divin|ity of the Bible will boldly censure the form of its inspir|ed expressions. But submissivly allow the divine author understood the propriety of language, as well as the na|ture of its divine materials. And of course, conclude, that as the qualification of "knowing truth," is in the inspir|ed order of this text, placed after the doctrine of being saved; therefore the notion of saved, in this text means something previous to the knowledge and belief of the truth, and refers to it as its object. And this gives clear light.

I. Why the order of expressions were so placed, viz. Be|cause the nauture of their materials were in this order, in the nature of their cases: and so it is beautiful.

II. That though some form of this Greek word is often used for final salvation, yet it is often used otherwise: and therefore we are never to conclude, that because some form of the word so••zoo, is used in a text of scripture, it must therefore intend final happiness; for the contrary is cer|tain by the instances abovementioned.

III. That when we read the word save, or saved, in the translation, we are never to conclude it necessarily means final happiness: because it is certain it often means o|therwise, as has been shewed.

IV. That a certain rule by which to judge of the im|port of this Greek word, and of the word save or saved, in the translation, is,

1. Analogy, or agreement with the general run of scrip|ture, for inspiration useth words in strictest propriety; keeping his eye on other texts where they are used, and on the nature of the case.

2. When the doctrine of the text, and the previous qua|lifications dictate the sense of these words to be final hap|ness, we must understand them so, and never otherwise.

Obj. 1. But it is here said that "God our Saviour wills" that all men should be saved.

Ans. 1. God our Saviour wills every thing, which he bringeth to pass in this world; and so whatever is the ob|ject of his efficiency, it is necessary he should will its exist|ence.

2. The word rendered will is theelei, which in, I. Cor. vii. 7. signifies to wish. And in Mark. x. 35. it signifies to desire. But the desireableness of an object, of itself, in no case gives certainty of its existence. And when this word is used of God, it is certain it can imply no more neces|sarily, even with respect to the salvation of men, than what he declares Ezek. xviii. 32, that the perdition, even of the wicked, in itself, and for its own sake, never pleas|eth him: his perfect benevolence, has no relish for that ob|ject, on its own account, but the contrary, viz. That they should "turn and live." But this never affects the desir|ed

object; for this object never takes place but in conse|quence of absolute determination, and answerable actual efficiency.

Obj 2. But I apprehend this text means, that God wills the knowledge of truth, in order to salvation, though it is named afterward.

Ans. This is natural enough; inferiors often have a vi|cious pleasure in dictating to, and correcting their superi|ors; but it is quite shocking when such as we are, have the front to correct their law-giver; implicitly saying, "Lord I conceive thou hast not spoken the thing as it is; and as I presume thou didst really intend." J••b indeed with e|vident propriety accuseth BILDAD, for not having declared the thing as it is. Job xxvi. 3. But after God had spok|en, he takes shame to himself, for "uttering that he un|derstood not, and saying things too wonderful for him." JOB knew he was neither able nor worthy to dispute a point with his Maker. Job ix. 14, &c. And when he un|derstood the mind of God, his answer was, "I know it is so of a truth." Job ix. 2.

It has been proved already, that the word rendered saved in I. Tim. ii. 4. is used for very different purposes; and of course, the hope of future happiness, cannot be built on the use of it in this text. It has also been proved, that when|ever qualifications for future happiness are named, in connecti|on with that end, as their object, the order of their nature is observed; as, "he that believeth shall be saved, the pure in heart shall see God, &c." And never the reverse. Therefore the "saved" here expressed, is not that salvation which follows any knowledge of truth whatsoever.

Another text on which some have harped, as hoping thereby to serve a turn, is I. Tim. ii. 6. "Who gave himself a ransom for all." These men conduct very ill, in catching a bit from wisdoms table, and running, as if for fear of cor|rection, nor do they pay due regard to that maxim of moral philosophy, viz. "Search and see if these things are so." Otherwise they would easily find a clue, which would guide them to a clear and consistent understanding of this divine passage, viz. That Paul, the writer of this epistle was a Jew; and had been thoroughly versed and rooted in the Jewish notions of GOD and religion; according to that summary which our Saviour reasoning with the woman of Samaria,

couched in this aphorism, "Salvation is of the Jews." which the apostle illustrates, when he says, "Whose are the Fathers, and of whom as concerning the flesh, Christ came, to whom also belonged the adoption, the glory, the covenants, the giving of the law, the service of GOD, and the promises. Rom. ix. 4, 5. All this the Jews knew, and also that from their Zion, was the law to go forth; and the word of the Lord from their Jerusalem. Isa. ii. 3. In consequence of all this, the Jews appropriated every favourable consideration of God. Jesus Christ, Bible, religion, holy duties, and acceptible obedience to their own nation. This laid the foundation of their prejudi|ces and zeal against christianity, and occasioned the primary and arduous labours of the apostles, to convince them that GOD was determined to shew himself the GOD of other na|tions as well as of the Jews; and this point labored extreme|ly in the apostolic age. It was a capital article with the apostle Paul, especially after he turned to the Gentiles, to root out this deep prejudice of his nation; for he knew that the gospel and its blessings going to the Gentiles did not at all prevent hope to the Jews. He is therefore often inculcat|ing this great and glorious benevolence of their GOD, to at|tract and gain them over to a like catholic & benevolent mind. This is the obvious reason of Pauls using this universal mono|syllable ALL, exceeding often. He knew also that his dear son Timothy was nearly related to the Jews, for his mother was a Jewess; and it seems his father was a proselyte to them; and this son had from a child, been brought up in the strictest observance of the Jewish system. II. Tim. iii. 15. Now in view of this general state of things, observe the tenor of this context.

The apostle assures Timothy what principles he was possest of, viz. faith, as to what God had made him understand of his designs: and love, as of the same kind with what God had displayed in converting, and calling him to the gospel minis|try; and which must therefore flow in the extensive channel of its original, the love of God, so as by faith he believed Gods mind revealed towards poor Gentiles, so his love drew him the same way; and all this he has in Christ Jesus. 1 Tim. i, 14. for though Jesus Christ was humanely of the Jews, yet his perfect merit was displayed, and his blood shed without those walls, as giving hope, and being full of promise to other nations as well as that.

2. The source of these principles was the grace of God, which could flow to Gentiles as freely as to Jews, because his motive is in himself.

3. He points out his pattern and example, Jesus Christ who came into the world, not Jewry only, but the world, his bu|siness therefore was to save sinners. 15. v. not professing Jews only, but such as were most notoriously without deserving, poor Gentiles. Implying at the same time all this was couched in chusing me, whose ill-deserving exceeded all: and in this he gave pattern to those, who by men were judged to have no claim at all on the fountain of goodness, viz. the Gentiles. 16, v. On this he builds his eminent celebration of the only wise God, that he should display such extensivness of heart. 17. v. and then proceeds to his solemn charge to his son Timothy, 18, v. that he should not conduct himself according to the nar|row and contracted principles in which he had been educated; but keep the faith, 19. v. that his conscience might be re|duced to the government of what God shewed was his will, viz. that Gentiles should be equally the subjects of his mercy as the Jews. The apostle knew it always was the design of God that Japhe•• should dwell in the tents of Shem, Gen. ix. 27. and God had made him see and know that it was now to be fulfilled, in Gentiles being brought into the priviledges of the visible church, he therefore urgeth it on his son Timothy by every means as the determined object of divine counsels: and there|fore a summary of what he and Timothy had to do, and this is the reason why he begins and proceeds in this second chapter, with this matter of his faith full in his eye; insisting on it that Timothy should not confine his prayers to the Jews, either as a nation, or as a church; but should extend them constantly to all men, to Gentiles as much as Jews, and to kings which could not be among the Jews, at that time; the reason he assigns for all this, is, for this pleaseth God, 3, v. whose will is, that all those priviledges tending to salvation, should be extended to Gentiles, just as they used to be indulged to the Jews; for he now intends Gentiles shall be saved as well as Jews, 4, v. and therefore they must have the means of knowing the truth, And then crowns all,

1. With a mighty argument to his purpose, drawn from the unity of the divine nature, 5 v. as if he had said, there is but one God; the Gentiles are as much his creatures as the Jews, & his sufficiency of power and grace are as equal to their case, as to that of the Jews, according to Rom. iii. 29. and they have as much to attract his good will.

2. He argueth equally from the oneness of mediatorship; there is but one mediator, and he always proposed his object to be world, not Jewry only; nay the place of his death, be|ing without the walls of Jerusalem, as well as the avowed de|sign of his mission, had an eminently promising aspect to the Gentiles. yea,

3. The object of his mediatorship in this world, determines the same point; this was not Jews, but Men. 5, v. now Gen|tiles are men, as well as Jews; therefore for Gentiles he gave himself a ransom, as well as for Jews, and so it appears from the tenor of the whole contest, that by giving himself a ransom for all, 6, v. there is no design to shew the efficacy of his death, as to the number of its individual objects; but that its general ob|ject was as much Gentiles as Jews, it will be proved to certain|ty, in the sequel, that every individual among either Jews or Gentiles were never actually savingly benefitted by that ran|som nor ever will be, but that the Gentiles had equal advan|tages by it as the Jews, and as this is evidently the design of the text; what folly, must it appear for any to risk his imagi|nary expectation of eternal life, on this ALL? which has no respect to the individual objects of the ransom; but only af|firms an equal general respect to Gentiles, as to Jews, to in|duce Timothy to comport with the revealed will of God in that case; and no longer restrain his views, prayers and labours to Jews only, as supposing they were the only objects of that ran|som; intended equally for others, as for them.

Another text of scripture which some lean upon, who seem to want more support to their hope, than the God of hope has given them, is, I Tim. iv. 10. which is thus rendered, "the living God, who is the saviour of all men". On which we should observe,

I. That the word rendered saviour in this text is soofl••as, which is commonly rendered by servator, i. e. keeper, or pre|server, and not by salvator, which indeed is saviour, and that God is eminently the preserver of men, and therefore of all men, in common, is witnessed by Job vii. 20. and by Neh. ix. 6. where the preserving of every thing in heaven earth and sea, is equally ascribed to him, and the psalmist also says, "thou preservest man and beast", Psal. xxxvi. 6. by which we may determine, the saviourship named in this, I. Tim. iv. 10. is equally displayed on beasts as men; yea, on the whole material creation, and as Sue••t••tus observes in his war, Exer. Lib. 1. cap. 52. he is equally employed in preserving both

angels and devils, we see then what ground those build on who expect universal salvation from this text.

II. It is not the manner of the scripture, to ascribe the salvation of men, immediately to the first person in the sa|cred Three. It is not consistent with the revealed order of operation, with those sacred personalities. But the stile "living God," of whom the Saviourship of this text is pre|dicated, is known to be the emphatical distinction of the first personality. By Mat. xvi. 16. "Thou art Christ, the son of the living God." Also by John vi. 69. "We be|lief and are sure, thou art that Christ the son of the living God." It therefore follows that suture salvation is not so much as thought of in this text.

III. Those who build their hope of universal salvation on this text, must suppose, either that some are saved without be|lieving, or that the salvation of believers is a different thing in itself from that of others, because this text says "he is the the Saviour of all men, especially of those who believe". There is something in the salvation of believers, according to those men, specially distinct from that of others, and it must be their having saith, which some who are saved have not, or in the quality of their salvation, whereas in the true sense of this text, there is no difficulty; for God is indeed the preserver of all men; but he especially watcheth over, and cares for such, as by believing put their trust in him, so it appears, those who flatter themselves about a universal salvation, have no ground at all in this text.

In the next place our attention is called to a text of scrip|ture upon which some venture their universal building, right or wrong; & which they have forced into the service of their i|maginition, and it is, I. John ii, 2. "He is the propitiation for our sins, and not for ours only, by also for the sins of the whole world." All we have to do here is to find the mind of God, in these last words, "the whole world." Now this expression is used variously in the Bible; let us carefully at|tend to it. The word in this text rendered world is rosmos. But this word in Rom. xi. 12. means the Gentiles, exclu|sive of the Jews, as any one may see. But then we begin to see that this word in the text in question may not mean every body. And Mr. LEIGH, Critc. Ver. Says it means the Gentiles in opposition to the Jews. It is certainly used in John. xv. 18. &c. For only a part of mankind; which will appear by turning to the passage. For it is used as a di|stinction

for such as opposed the Apostles. So we have an|other evidence, it does not mean all men, in John xvi. 8. The same word is expressly limited to unbelievers; exclu|sive of all who believe in Christ;—so in John xiv. 17. It is used for such as cannot receive the spirit of truth; exclusive of those who receive him, and in the 17, v. of the same chapter, for all except the disciples, of course this word don't necessa|rily mean all men it is used with like limitation, John xv, 19. and xvii, 9, v. it means those for whom the saviour of man did not so much as ask for salvation, and in I. Cor. vi, 2. it means only such as shall be finally judged by the saints, in Heb. xi, 7. he means only such as were condemned by Noah's conduct in building the ark, it is said with like limitation, II. Pet. ii. 5.

But we shall be told the expression in this, I. John ii, 2. is much more emphatical, it is peri co ou tou Kosmo••. For the whole world. Yet we shall soon see to certainty, that other texts of equal authority prove, that this phrase is no foundation for the notion of universal salvation. We are told, Rom. i. 8. that the faith of the Roman Christians was spoken of "throughout the whole world." And yet every body knows, that those who sit in darkness, and saw no gospel-light; even whole nations, who at that day, had neither heard, or thought of the christian faith, are not included in this ex|pression. Of course, it is rash, and dangerous, for creatures of yesterday, and going before an inflexible and righteous judge, to build their hope of universal salvation on an ex|pression which the scriptures use in a limited sense. "The whole world" through which the faith of a few believers at Rome, was celebrated, at that time, could not likely be more than the "Roman empire;" and it is probable that several he••then nations within that monarchy, never heard, thought, of concerned themselves at all about the faith of a few individuals at Rome. Yet in such a limited sense is this phrase used in the holy word. See I. John v. 19. "The whole world lieth in wickedness," and yet in the same verse he expresses himself, the Parthian christians, and all who are of God. So far therefore is this expression from serving the purpose of those who in a very mistaken manner confide in it. Many other scriptures of the same sense which use the word all instead of the whole, are evi|dently used, with like restriction. For as Ta••novius, says, pa••, all, and olos, the whole, are indifferently used, the one for the other in the Bible. And every body knows the whole

of any thing, is all of that thing; and all is the whole; and are used so, except where restriction in their import is sufficiently made manifest. Of course, no considerate man will draw conclusion, absolutely universal, from universal expressions, till he finds whether the same authority or the nature of the case, has not restrained their real import. We may see an instance in Luke ii. 1. "There went out a decree from Caesar Augustus, that all the world should be taxed." And yet it is obvious, that no more can be meant, than such parts of the world, as were under CAESAR's juris|diction; which though it was extensive, yet far, very far from being absolutely universal. Just so it is with regard to the subjects of the christian propitiation. They shall be a number beyond the possibility of numerical calculation. Rev. vii. 9. Yet no more than were elected to salvation from among men, and were called, justified and sanctified, as will be proved hereafter. Another universal phrase we have Mat. iv. 8. which is necessarily restrained, by a very figurative meaning. It is said the Devil shewed to our Sa|viour "all the kingdoms of the world." But there is no spot in the universe which gives advantage to any corporeal eye-sight to see so much; nor any visive faculty in nature sufficient for it.

So it is certain that none of those who try to confide in the universal form of expression, in the text in question; can give themselves any assurance of safety in it, we find an instance of this kind of expression in Rev. iii. 10. "I will keep the from the hour of temptation, which shall come on all the world, no doubt this hour of temptation was that most shocking scene of persecution, practised by heathen Romans, against christia|nity, for above two hundred years before Constantine the great, in what a restrained sense is every man obliged to understand this expression; when, long and bloody as it was, it could ex|tend no further than the bounds of the Roman Empire? ano|ther instance of a like limited sense, to a like unlimited phrase is in Rev. xiii, 3. and all the world, wandered after the beast, but the vii, v. says he made war with the saints, did ••he saints wander after the beast? no surely! or if they did, did the beast make war with such as wandered after him? then this universal expression, can't be understood universally, we can get nothing then, drawing conclusions in such cases, which the Bible itself, will not warrant, nor the common sense of considerate men, support.

Let us now confine a little more to the text in question. He is the propitiation for the sins of the whole world. Let me freely ask the reader, do you think he is so for those liars, described in the 4. v. who do not his commandments; and of whom he says the truth is not in them? is he the propitiation for the sins of those who walk not as he walked? 6. v. is he so, for such as walk in darkness, even untill now? 9. v. is he so for such as hate their brethren, walk in darkness, and know not whither they go, 11. v.? for such as love the world, and have not the love of God in them? 15. v. nay, for such as are totally governed by the lusts of the flesh, the lust of the eye, and by the pride of life, which the same apostle says are not of the father, but are of the world in opposition to the father? 16, v. the very supposition that all these are yet the subjects of that saving propitiation, is to make the scripture absurd, inconsistant, and perfectly uninteligible, and he who holds this sentiment, would be ashamed to alledge any thing out of the same Bible in support of it.

The truth of the whole affair is this; this epistle was written to such Jews, as had been driven out of their own country by former persecutions, and large numbers of them had found sanctuary in Parthia, a country far from their own land, in the eastern part of Asia, and having no communication with their native country, nor means to know how it fared with christians there, since they left that land, and their brethren distressed with persecution, inspiration directs this apostle, to write them this epistle to inform them what the father of light had taught them, since their expulsion, and how the christian interest suc|ceeded, and among many documents, he tells them that christi|anity was yet triumphant, not only among the Jews in a mea|sure, but also among the Gentiles; insomuch that contrary to a•• their old traditions, the true religion obtained, and remission of sins was granted equally to the Gentiles, as to the Jews, so that the propitiation was applied to, was evidently as effectual for the rest of the world, as it was at first for those Par|thians, and many others among the Jews, therefore he says, "not for our sins only, but for those of the whole world," that is, just so for others wherever its doctrine comes, as it was at first for us. The apostle knew, that those Parthians knew that only some of the Jews had saving benefits formerly by the pro|pitiation; just so, says he it is now among the Gentiles. The world in common, whom we were wont to deem accursed, and cast of by God, have now the same priviledge as we had at first.

The partition wall is now broken down, and to this sense of World, whole World, all the World, &c. all the instances above quoted, and many others, perfectly agree, and in no other sense of this, and other such like passages of scripture, does the Bible agree, either with itself, or with providential executions. As surely therefore as the Bible is a system, consistent with itself, or with its faithful and universal executor, divine pro|dence; so surely this and no more than this, is the true con|struction of the text in question.

Another passage which has been wrested out of its evi|dent latitude to favor the desired universality, is. Tit. ii. 11. "For the grace of God, which bringeth salvation hath ap|peared to all men." Every man who reads the Bible, and is attentive to what he reads, may observe this text refers to time then past, "hath appeared." But to all such leaders, it is evident enough, that at that time, the Bible and 〈◊〉〈◊〉 contents, had appeared to but a very few of mankind. And so it is certain at first sight, that the device of salvation for all men universally, has no support of this text. It was indeed true then, and so it is still, that wherever the Bible comes, it appears plainly enough to all who are rational|ly attentive to what they see in it, that it is a scheme of grace, very free grace: and that eternal salvation is its ob|ject. And that by its grace, the worst of men, may happily attain to that object. But it is just as evident from all parts of this divine system, that it never designed every indivi|dual to that happiness, as it is from the letter of this text, compared with those times, that they had not attained to it then.

The next object of our attention must be a passage in Eph. i. 10. "That he might gather together in one, all things in Christ, both which are in heaven, and which are on earth." Also a passage of li••e import in Col. i. 20. "To reconcile all things to himself, whether they be things on earth, or in heaven." It is natural for mankind to distinguish be|tween men and things. These texts of scripture speak of Things, ••u pa••a, as if it was designed to admonish all readers, that they were so far from meaning all men that they did not primarily and ••h••y design any men at 〈◊〉〈◊〉 Howe|ver a few remarks will shew us their intention.

The capital ve••b in the first of these texts, rendered ga|ther together, is anakephail••bas••bai. Signifiing to sum up all into one sum. ZARCHY, therefore renders it, colligere ••muia

sub uno capite. To collect all things under one head. BEZO and PI••|CATOR render it in summam ac compendium redigere. To reduce to one compenaious sum. The apostle having spoken of Jesus in the foregoing context, proceeds to delineate the design of divine wisdom respecting him; which was so to order every thing, that all the numerous prophecies, types and figures of Jesus Christ, even from the beginning of the world should all be summed up, and center in him; for the evident ful|filling of all such prophecies, the support of divine truth in them, and for the incontestible demonstration of his be|ing the real object.

2. Of course, it appears that all men cannot be the ob|ject of design in these texts, both because things only are named, and not men at all, and also because the univers|ality, even of things, is limited and restrained, by the na|ture of their cases. For,

1. Holy angels in heaven are not so gathered into Christ, and made to center in him, as some men, and all tipical things are.

2. An infinite multitude of things on earth, besides all beasts are necessarily excluded from the meaning of both these texts. Besides, one character of devils, is, that they "go to and fro in the earth, a•• walk up and down in it. Job i. 7. Yet they are so far from being included in the import of these texts, that they do not desire it, their de|stiny will not admit of it, and divine justice forbids it.

3. It is evident that all things absolutely in heaven and earth cannot be included in the design of these texts; both because a great many are naturally incapable of it; and be|cause it is absurd to be supposed of some other. It is im|possible for instance, that holy angels should he included in this reconciliaton, because they never hated any view of the divine nature and will.

4. The above sentiments on the first of these texts are confirmed by the supplement in the 11th v. viz. In whom also we, the Ephesian saints, "have obtained an inheritance." This also shews that the Ephesian christians were not in the above collection; for the supposition of it would make this passage tautologous, and absurd. And to shew that by all things in the last of these texts, is not meant all men; a like supplement is also added including some of the Co|lossians, in the following verse. So it is evident 〈◊〉〈◊〉 the notion of salvation for all men, has no support at all from

either of these texts. The next portion of inflexible truth, in which some are seeking room for their notion of salva|tion for all men, is in Rom. v. 18. "The free gift came upon all men."

1. The assertors of universal salvation, ought to have been very sure that the word all, certainly means every indivi|dual of the kind, before they place such importance on it in this text, or any other. But in order to gain such certain|ty, they must make great alterations in the following scrip|tures, viz. Acts xxii. 15. Which says that Paul should be "God's witness to all men." But this is fully explained by the 21st verse. "I will send thee to the Gentiles." For when divine administrations and missions, which had been peculiar to the Jews, because common to Gentiles with the Jews, then they were common to all men, because Jews and Gentiles, were all men. Although there were in|numerable multitudes of both sorts which Paul never saw; and to whom his testimony never did, nor ever will arrive. Especially those who never saw him in life, and have since passed into eternity, without the advantage of it. So also I. Thess. ii. 15. "They are contrary to all men." Yet surely not to themselves! nor in general to their own nati|on; but to the Gentiles, whom the Jews dispised and op|posed in general; but not universally, for some Gentiles were well accepted proselites. Also Eph. iii. 9. Paul was to make "all men see the fellowship of the gospel-mystery." Yet surely, not such as he never saw, nor who ever saw or heard of him; which is much the greatest part of human nature, both before and since. But it is endless, as well as needless, to multiply instances of the use of these universal phrases in a very partial and limited sense. And is it the part of any rational being to venture eternity on so preca|rious a foundation?

2. But the true key to this text is the words even so. For this text contains a noted parity between the first and second Adam; shewing the medium through which justifi|cation flowed to some by the second Adam, was of the same kind, with that by which condemnation flowed to all men, from the first Adam. But what was that medium in case of the first Adam? The answer is federal headship. Now put the words of equation, or correspondency, even so; and then we shall see the truth of the text, viz. As all who were in the first federal headship, suffered by the offence

of one; even so. Just so, all who were in the second fe|deral headship, live by the second Adam. And this is the plain sense of another text by which many through inat|tention seem to be seduced, viz. I. Cor. xv. 22. "For as in Adam all die, even so in Christ shall all be made alive." For a federal headship was the only mean of imputation, in the first case; even so it was in the last. So that all those who are in the covenant of works are dead in Adam: just so, all who are in the covenant of grace are alive in Jesus Christ. So it appears that these two alls, are measured by the medium of connection with their respective princi|pal. And so we see that want of attention to the word of truth, or a worse cause, has occasioned all the confidence about universal salvation on this text of scripture.

Another holy expression, which much against its own mind, has been pressed into the service of universal salvation, is, Luke ii. 10. In which the angel said to the shepherd, "I bring you good tidings of great joy, which shall be to all people." The inspired expression is panti too l••. Which is omni populo; to every people. A very general expression. BEZA, says in Mat. iv. It is not simply universal, but in|definite. And so this universal particle is used, I. Cor. x. 23. where the apostle says "all things are lawful for me." Of which every body knows it is not meant of absolute universality. It is several times used with like limitation, I. Cor. ix. 22. and exceeding often elsewhere. So Christ is said to heal "all diseases," Mat. ix. 35. That is, some of all kinds; to shew that none exceeded him, either by being of long standing, or great malignancy. In a like ge|neral sense, the angel's tidings were matter of great joy, not to the Jews only, among whom the holy Babe was born; but to all people, to Gentiles as well as Jews, without one thought of respect to every individual of any people. So when any great good occurs to a country or people, it is matter of great joy, although a thousand individuals are not benefitted by it; as independence to America: though male-contents count it the ae••a of their ruin. Its being matter of great joy to all people, that the Messiah was born in Beth|lehem, is no evidence that every person will have saving benefit thereby; it was matter of great joy to the angels themselves; but they had no thought of salvation thereby. But it being the very highest instance of benevolence, de|manded great joy from all people, without regard to so lit|tle

an object as personal benefit; though it were that of salvation by it. In this view the passage in question agrees with all the rest in the Bible; and with all the rest of the Bible agrees to reject the crude imagination of salvation for all men.

Another portion of consistent truth which has been ad|duced to support the above antiscriptural notion of salvati|on for all men, is, I. Tim. vi. 13. "I give thee charge in the sight of God who quickneth all things." Doubt|less every judicious reader, will judge the a bettors of this notion of salvation of men, are straightened for encourage|ment from the Bible, when they alledge such a passage as this for their support. But all who are taught of God to guard against dangerous subtilties; should be thankful that men are not able to bury such a snare deep, nor guard it with one good divine evidence. The inspired expression in this text is zooopoiountos ta panta. Who maketh all things alive. On which observe,

I. This text relates not to men, but to things. At least, no more to mankind, than to all other creatures, which re|ceive life and quickning from God, the universal Quickner. Therefore this same word is used Rom. viii. 11. For the efficatious cause of the resurrection; because exerted on mere matter, to cause life and motion to commence where it was not. Again it is used, I. Cor. xv. 36. as having equal re|spect to the germination of wheat after sowing, as to the raising of dead bodies at the last day. It is used also, Rom. iv. 17. As importing the efficacy by which ability for coition was revived in Abraham; and by which crea|tion itself recieved existence.

II. The word here rendered quickneth signifies to make alive. And so has no relation to the case which it is named to serve. And CHANICER, one of the ancients says, there is no place in the New Testament, where it does not signify, vitam accipere, qua•• quis non habebat. Leigh in verb. i. e. to recieve a life which the subject had not before. It is ad|mitable therefore that this text should be thought of, as a support to the above named doctrine.

Now we must attend to what is named for the same pur|pose in Rev. v. 13. The sum of which is, "every crea|ture in heaven, earth, and under the earth, and in the sea, said, blessing and honor and glory and power, be to him who sitteth on the throne, and to the Lamb for ever and

ever." And does the reader think that every great cele|bration of God and the Lamb implies the salvation of all men? But we have often been told, that the argument which proves too much, doth in fact prove nothing at all. Now if all the actors in this notable triumph, are supposed to be the subjects of the great salvation; then not only all men, but all the angels in heaven, nay all the beasts on earth, and monsters of the deep, are as much the subjects of that salvation as men. Some indeed have so far disintangled themselves from the restraints of common sense, and also of the word of God, as to pretend salvation finally for devils, but what have beasts, either by land or sea to do with it? And it is as certain holy angels are not saved by the cross of Christ. So that this argument engrosseth much more than can be true; and consequently answers no purpose at all; except to display a disposition for trifling with sacred things, and to anticipate a certain shame and confusion of face.

Besides the word rendered Creature, in this text is Ktisma. And I. Tim. iv. 4. using the same words, says, "every crea|ture of God is good." Where it evidently means our daily food, or common means of nourishment. By which it might seem, the triumph of the text in question is somehow a|scribed to the material creation. And so it is a figure of speech called Anthro••epathy, by which the passions and af|fections of men are ascribed to inanimate things; which is ex|ceedingly common in the Bible. The prophet Isa. lv.c. 12. v. having commemorated many great works of God to his peo|ple in that state of the church; and given assurance that he would send the Messiah to them, first describes their joy, and then carries over their affections to the material world, and says, "the mountains and hills shall break forth into ••ging; and all the trees of the field shall clap their hands." Just so the text in question employs the material creation 〈◊〉〈◊〉 praise of the Lamb's appearing to open the C••dex f••tal••s, of book of God's decrees and purposes respecting his church. And it is truely admirable that the followers of theirs own ••ui tatnus, about salvation for all men, have never called to mind that trees are a noted H••roglyphic for men; and so confidently supported their cause by the last text above-mentioned, because it is there expressly said "that all the trees shall clap their hands" on the news of the Messiah's under|taking. Perhaps this and a thousand other such like figurative expressions are in reserve, for the next sott of evidences to

support the cause. And doubtless there will be time enough to advance them all before God's sealed ones shall be se|duced. This same word is also used James i. 1••. where the apostle draws a parallel between those among men, whom God will accept to salvation, and the first fruits under the law. Now only the first fruits, under the law were offer|ed to God; they were his portion of all the fruits of the field. And this was the figure of those among men, who should be saved. Therefore we read, Rev. xiv. 4. "These are they which follow the Lamb whithersoever he goeth; those were redeemed from among men, being the first fruits to God and the Lamb." Therefore,

1. It appears, that the text in question is so far from sup|porting the doctrine of salvation for all men, that it says not one word distinctly about men at all. But in order to celebrate the dying love of Christ, for his first fruits among men; the creation in general is animated with songs, and made to second the shouts of those who are redeemed in praise of their redemption.

2. And the reason of this form of triumph is 3. v. because inquisition had been made through all created nature, for some one, able to open the abovementioned book of God's designs, and execute its import; but none was found able, till the lion of the Tribe of Judah appeared. And as all creatures are some way interested in the sovereign determ|inations of God concerning this world; so the nature of their case is represented, by this universal triumph; import|ing now we shall all know the true state of things, and the whole of divine counsels about us: and as "the Lord is righteous in all his ways;" so no fear of the consequence; for if our nature and taste are not served, and fully suited by every execution; yet two things are infallible; and both worthy of a God, and both worthy of highest acclamations from us all: viz. His own honor, and the general good of the creatures, are both secure.

Another portion of scripture by which some indeavor to support their notion of salvation, is, I. Cor. xv. 27. "He hath put all things under his feet." On which observe,

1. The word of action in this text is upetaxen. Which sig|nifies that God put every thing in its proper place and or|der, under the dominion of the Lord Jesus Christ; and ac|cording to this appointment, he rules the world, the sea|sons, the beasts of the field, the wilderness, and the sea.

And so this text is a comment on the words of Christ. Mat. xxviii. 18. "All power is given me, in heaven and earth." And can of course, no more imply salvation for all men, than for the brutal world, and holy angels. Besides,

2. This construction of the text is confirmed by what fol|loweth; which shews that nothing was excluded from this absolute subjection to Jesus Christ, but the Father only.

3. This text verifieth the royal prophecy, Psalm vii. 6. "Thou madest him," viz. Jesus Christ; "to have dominion over the works of thy hands; thou hast put all things un|der his feet." Which confirms the object of this text, to be the material creation. And so it is immediately exam|plified by the Psalmist; 7 & 8. v. "All sheep and oxen, yea and the beasts of the field; fowls of the air, and fishes of the sea." Which may guard all people against the abuse of this text.

4. Therefore the ancients rendered this Greek word, not be obedient, as of intelligent subjects; but be ye subject, as implying mere absolute dominion; and some of them passiv|ly, be ye subjected. And Heb. ii. 8. supports this construction. "Thou hast put all things in subjection under his feet; and hast left nothing that is not put under him." Therefore such as support their notion of salvation of men from this text, must either mean that the material creation is the subject of christian salvation; or they use scripture without consult|ing its import. But such as fear God, will not trifle with his word, nor carelessly deceive their fellow men.