Jews of every nation under heaven, it is not to be supposed that there were Jews residing in every nation, who resorted to Jerusalem; upon which occasion, a learned writer * puts this question, Were there any who resorted there from England or Scotland?

Again, we read, in John iii. 26. that John's disciples came to him, complaining, that Jesus baptized, and all men came unto him; by which nothing more is to be understood, but that, many, among the Jews attended on his ministry, which were, by far, the smaller part of that nation. By these, and many other scriptures, that might be brought to the same purpose, it appears, that the word All sometimes denotes not every individual, but a part of mankind.

(2.) Let us now consider the sense in which we are to understand the world, or all the world; from whence it will appear, that only a small part of the world is intended thereby in many scriptures: thus the Pharisees said, upon the occasion of a number of the Jews following our Saviour, in John xi. 19. The world is gone after him. How small a part of the world was the Jewish nation? and how small a part of the Jewish nation attended on our Saviour's ministry? yet this is called the world.

Again, it is said, in Luke ii. 1. There went out a decree from Augustus, that all the world should be taxed; by which nothing more is intended than those countries that were subject to the Roman empire; and, in Acts xvii. 26. it is said, that these that have turned the world upside down, are come hither also; which cannot be meant in any other sense, but those parts of the world where the apostles had exercised their ministry. And when the apostle tells the church, in Rom. i. 8. that their faith was spoken of throughout the whole world, he only means those other churches that were planted in several parts of the world. And, in Acts xi. 28. it is said, that Agabus signified, by the Spirit, that there should be a great dearth, throughout all the world; by which nothing is meant but all adjacent countries, which is to be taken in the same sense, as when it is said, in Gen. xli. 51. that all countries came into Egypt to buy corn, because the famine was so sore in all lands, that is, in the parts adjacent to Égypt: thus we have sufficient ground to conclude, that all men, the world, and all the world, is often taken for a small part of mankind.

But, that we may be a little more particular in considering the various limitations these words are subject to in scripture, as well as in our common modes of speaking, let it be observed, 1st, That sometimes nothing is intended by all men, but all sorts of men, without distinction of sex, nation, estate, quality,

and condition, of men in the world: thus the apostle says, 1 Cor. ix. 19. I made myself servant to all, that I might gain the more; this he explains in the following verses, as including men of all ranks and characters; To the Jews, I became a Jew; to them that were under the law, as under the law; to them that were without the law, as without law; to the weak, I became weak: I became all things to all men, that by any means I might gain some.

2dly, Sometimes the word All, or the world, is taken for the Gentiles, in opposition to the Jews: thus the apostle saith, in Rom. xi. 12. Now if the fall of them, viz. the Jews, be the riches of the world, that is, of the Gentiles, as he explains it in the following words; And the diminishing of them the riches of the Gentiles, how much more their fulness? and in ver. 32. he saith, God hath concluded all in unbelief, that he might have mercy upon all.*

3dly, The world is sometimes taken for those who do not believe, in opposition to the church: thus it is said, in Rev. xiii. 3, 4. All the world wondered after the beast and they worshipped the dragon; which is farther explained, in ver. 8. where it is said, that all that dwell upon the earth shall worship him, whose names are not written in the book of life; and in 1 John y. 19. it is said, We know that we are of God, and the whole world lieth in wickedness, or, as some render it,† in the wicked one, as being subject to Satan; but the church is exempted from that charge, notwithstanding the universality of this expression.

4thly, Sometimes the word All is limited by the nature of the thing spoken of, which is very easy to be understood, though not expressed: thus the apostle in Tit. ii. 9. exhorts servants to be obedient unto their own masters, and to please them well in all things; which must be certainly understood as intending all things just, and not contrary to the laws of God, or the civil laws of the land, in which they live.

5thly, The word All is often used, not only in scripture, but in our common modes of speaking, to signify only those, who are the objects of that thing, which is done for them, and then the emphasis is laid on the action, or the person that performs it; as when we say, all malefactors under a sentence of death, are to be pardoned by the king; we mean nothing else by it, but that all, who are pardoned, do receive their pardon from him; or when we say, that virtue renders all men happy, and vice miserable; we mean, that all who are virtuous are happy, and all who are vicious miserable; not that virtue, abstracted from the exercise thereof, makes any happy, or vice miserable; in which case, the word all is not taken for every individual person, but only for those who are either good or bad: and this

* Συνέκλεισε γὰρ ὁ Θεὸς τες παίδας εις απείθειας, ένα τες πάντας ελέηση. † εν τω πονηρα.

is agreeable to the scripture-mode of speaking; as when it is said, in Prov. xxiii. 21. Drowsiness shall clothe a man, or every man, with rags, or sloth reduces all to poverty; not all mankind, but all who are addicted to this vice.

Moreover, it is said, in Psal. cxlv. 14. The Lord upholdeth all that fall, and raiseth up all those that be bowed down; which is not to be understood, as though God keeps all mankind from falling, or raises every individual person, that is bowed down, so as not to suffer him to sink under his burden; but that all who are upheld, or raised up, when bowed down, are made partakers of this privilege by the Lord alone.

Having shewn in what sense the word All, or all the world, is frequently used in scripture, when not applied to the doctrine of redemption; we shall now consider the application thereof unto it, whereby it may appear, that those scriptures, which are generally brought in defence of the doctrine of universal redemption, do not tend to support it, or overthrow the contrary doctrine that we are maintaining.

1. The first scripture, that is often referred to for that purpose, is 1 John ii. 2. in which it is said, concerning our Saviour, that he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world. For the understanding of which, we must consider, that it is more than probable that the apostle writes this epistle to the converted Jews, scattered through various countries in Asia, as Peter is said to do, 1 Pet. i. 1. and James, James i. 1. for which reason they are called general epistles; as likewise this of John is, inasmuch as they are not addressed to particular churches among the Gentiles, converted to the faith, as most of the apostle Paul's are. Now, it is plain, that, in the scripture but now mentioned, when these believing Jews are given to understand, that Christ is a propitiation for their sins, and not for their's only, but for the sins of the whole world; the meaning is, not for their sins only, who were Jews, but for the sins of the believing Gentiles, or those who were converted by the ministry of the apostle Paul, who is called the apostle of the Gentiles. This has been before considered to be the meaning of the word world in many scriptures; and so the sense is, that the saving effects of Christ's death redound to all who believe, throughout the world, whether Jews or Gentiles.

2. Another scripture generally brought to prove universal redemption, is, that in Heb. ii. 9. That he, to wit, Christ, by the grace of God, should taste death for every man. For the understanding of which, we must have recourse to the words immediately following, which are plainly an illustration thereof; accordingly they, for whom Christ tasted death, are styled many sons, who are to be brought to glory; and, in order there

unto, Christ, the Captain of their salvation, was made perfect through sufferings, which is an explication of his being crowned with glory and honour, for the suffering of death; and it plainly proves, that it was for these only that he tasted death, and that by every man, for whom he tasted it, is meant every one of his sons, or of those who are described, in ver. 11. as sanctified, and whom he is not ashamed to call brethren; and they are further styled, in ver. 13. The children whom God hath given him; so that this sense of the words being so agreeable to the context, which asserts the doctrine of particular redemption, it cannot reasonably be supposed that they are to be taken in a sense which has a tendency to overthrow it, or prove that Christ died equally and alike for all men.

3. Another scripture, brought for the same purpose, is 1 Cor. xv. 22. As in Adam all die, even so in Christ shall all be made alive. But let it be considered, that the apostle is not speaking directly concerning redemption in this text, but concerning the resurrection of the dead; and, if it be understood of a glorious resurrection unto eternal life, no one can suppose that every individual of mankind shall be made partaker of this blessing, which is also obvious, from what is said in the verse immediately following, where they who are said to be made alive in Christ, are described as such, whom he has a special propriety in, Christ the first fruits, afterward they that are Christ's at his coming; and therefore the meaning is only this, that all of them, who shall be raised up in glory, shall obtain this privilege by Christ, whose resurrection was the first-fruits thereof.

I am sensible that the reason of the application of this scripture to prove universal redemption, is principally taken from the opposition that there seems to be between the death of all mankind in Adam, and the life which is obtained by Christ; and therefore they suppose, that the happiness, which we enjoy by him, is of equal extent with the misery we sustained by the fall of Adam: but, if this were the sense of the text, it must prove an universal salvation, and not barely the possibility thereof; since the apostle is speaking of a privilege that should be conferred in the end of time, and not of that which we enjoy under the gospel-dispensation; accordingly it does not, in the least, answer the end for which it is brought.

4. The next scripture, by which it is supposed that universal redemption may be defended, is that in Rom. v. 18. As by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life. For the understanding of which scripture, let it be considered, that the blessing, which is said to extend to all, is no less than justification of life, and not merely a possibility of attaining salvation; and, in the foregoing verse,

they, who are interested in this privilege, are said to receive abundance of grace, and of the gift of righteousness, and to reign in life by Jesus Christ. Now certainly this privilege is too great to be applied to the whole world; and, indeed, that which the apostle, in this verse, considers, as being upon all' men unto justification of life, he explains, when he says, Many shall be made righteous; therefore this free gift, which came upon all men unto justification, intends nothing else, but that a select number, who are said to be many, or the whole multitude of those who do, or shall believe, shall be made righteous.

Object. If it be objected to this sense of the text, that there is an opposition between that judgment which came by the offence of one, to wit, Adam, upon all men, unto condemnation, and that righteousness, which came upon all men, unto justification; and therefore all men must be taken in the same sense in both parts of the verse, and consequently must be extended to all the world.

Answ. To this it may be replied, that it is not necessary, nor reasonable, to suppose, that these terms of opposition have any respect to the universal extent of condemnation and justifica tion; for the apostle's design is not to compare the number of those who shall be justified, with that of those who were condemned by the fall of Adam; but to compare the two heads together, Adam and Christ, and to shew, that as we are liable to condemnation by the one, so we obtain the gift of righteousness by the other; which is plainly the apostle's method of reasoning, agreeable to the whole scope of the chapter, as may easily be observed, by those who compare these words with several foregoing verses.

5. There is another scripture brought to prove universal redemption, in 2 Cor. v. 14, 15. The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; by which it is supposed, that the apostle is here proving that all mankind are dead in sin, and that the medium by which he proves it, is Christ's dying for all men; so that the remedy is as extensive as the disease, and therefore that this is an undeniable proof of universal redemption.

But this is not a true representation of the apostle's method of reasoning; for he designs not to prove that all were dead in sin, but to it. That this may appear, let us consider the connexion of this text with what goes before. The apostle speaks of them, in the foregoing verses, as having assurance of their future salvation, and as groaning to be clothed upon with their house, which is from heaven; and as having the first fruits of the Spirit, and says that the apostles were made manifest in their consciences, that is, they had something in their own consciences that evinced the success of their ministry to them,