Whether universal redemption as the ground-plot of universal invitations, will universally stand, or be particular only in its final effects, perhaps may be considered to be not so much our business to enquire, as it is at once to admit that redemption in itself is in some way universal, by the clearest Bible testimony, which at once plainly declares that Christ did die for all; and that `as it is so said in the holy word, it is for us so to believe, receive, and speak of it.' But while with heart and soul we receive and revere the Bible as the infallible truth of God, and believe that every sound of it is intended to convey some true and solemn sense, we ask, is…

“Who gave himself a ransom for all,” 1 Tim 2:6. This evidently and simply means, all sorts and grades of society of men, whom the apostle exhorted Timothy that they should be prayed for, verse 1,2, `that we might lead a quiet and peaceable life in all godliness;' and also because that such all men `God will have to be saved, and to come to the knowledge of the truth,' and the same to be testified in due time.' It is not said God would have all men to be saved, nor would have had all men to be saved; but `Will have all men to be saved,' and this will extends quite as far as the gift of the ransom; and all intended by…

`For God sent not his Son into the world to condemn the world, but that the world through him might be saved,' John 3:17. `And the bread that I will give is my flesh, which I will give for the life of the world,' John 6:5. `And he is the propitiation for our sins, and not for ours only, but for the sins of the whole world,' 1 John 2:2. These portions of sacred truth, from the use of the words world, and the whole world, are considered to involve an evident universal intention and consequent universal virtue, provisionally, if not determinately, in the redemption work of Christ. But while God in the Trinity of his persons is as mighty to save as he is…

`To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them,' 2 Cor 5:19. This text, from its sound, has been taken to deny the personal divinity of Christ; but it was never intended to express the personal constitution of Christ, so much as it is the nature, order, economy and design of the incarnate life, deeds, and death of our Lord Jesus Christ. For when Jesus as mediator moved in obedience, worth and merit, the Triune God moved in design. And what was that design? Reconciliation! Of whom? The world; Gentiles of all nations, and Jews of all ranks. How? `Not imputing,' charging or reckoning `their trespasses unto them.' `Blessed is the man to whom the Lord…

Having set down some of the principal texts which from their sound are, on duty faith principles, considered to declare the redemption work of Christ, to be in some way universal, we will now try that conclusion by a second class of ails, &c, which in their sound must imply as much universality as any one of the ails used in regard to redemption; while the sense and truth of which it is impossible to make out universal; such as the following. And the glory of the Lord shall be revealed, and all flesh shall see it together;' not may see it, might see it, or ought to see it, but shall see it, `for the mouth of the Lord hath spoken it,' Isaiah xl…

To me it appears the plain truth of God, and mind of the Spirit, that the alls and universal sounds, in texts relating to the redemption work of Christ, are of the very same meaning and intent as those in the texts relating to all flesh seeing the salvation glory of the Lord - of the Spirit's pouring out upon all flesh - of all nations and tongues being gathered to see the glory of the Lord - of all men being drawn unto Christ - and of the Holy Spirit's reproving or convincing the world of sin, and of righteousness, and of judgment, John 16:8. And now to attach individual universality to the first class of these alls, &c must be to hold a…