The vniversallity of God's free-grace in Christ to mankind.: Proclaimed and displayed from 1 Tim. 2.6. and Hebr. 2.9. according to their genuine sense. That all might be comforted, encouraged; every one confirmed and assured of the propitiation and death of Christ for the whole race of mankind, and so for himself in particular. / Through urgent importunity, written by Thomas Moore.

CHAP. XI.

Of the Consideration of. 1 Tim. 2.6.

FOr proof of the appearing sense of the words, and of the Proposition, three things are here to be viewed; First the force of the words; Secondly the Circumstances; Third∣ly the scope of the Place.

First, for the sense of the word it self, All; it appeares to be meant of Adam, and all that come by propagation of him; because the op∣position is between God and men, and onely one man, The man Je∣sus Christ between, who gave himself a Ransome for all (men, vers. 5.) so all were created by him, and through his propitiation, are preser∣ved by him, which also is given as the ground, proving Reconcilia∣tion wrought by him, and life in him for all men, and that hoe en∣lighteneth every one of them. Ioh. 1.1, 4, 5, 9. Psal. 75.13. Col. 1.16, 20. Whence it is affirmed, All nations shall come and worship before him, Psal. 86.9. Yea, even those that have been enemies to him and his, and shall be judged by him. Rev. 3.9. Isai. 45.23. And this groun∣ded on his obedience to the death of the Crosse. Phil. 2.7, 11. Rom. 14.9, 12. So that this man Christ between God, and those men crea∣ted by him, and he expresly said, to have given himselfe a Ransome for All; And all that have being from Adam, and so his nature being men: And here no exception of any one man, but the Man Jesus Christ, who is God-Man: That gave himself a Ransome for All men, The force of the word beares it to the largest sense, All Men.

And yet to open the sense a little more fully, consider the use of the word.

1. The word men is used in Scripture for Adam, and all his sonne, Hebr. 9.27. and they are called men most frequently, in respect of the mature and being of man, which they have from Adam. Psal. 4.2. Prov. 8.4. though sometime in opposition to God. Psal. 90.20. Isa. 31.3.

First, Now very often, and in the fullest and most common sense, men, that are but men, and neither regenerated to God, nor whol∣ly reprobated, and given up to Sathan, are called men, Job 11.11, 12. Psal. 12.1. and 4.2. and 53.2.

Secondly, And beleevers, that are regenerate, are also called men, and that even because they are so. Acts 1.11. 1 Cor. 3.21, 22. And they are also so called, in respect of some weaknesses, and passions. Acts 14, 15. and sometime in respect of some carnall walkings. 1 Cor. 3.3. But yet Beleevers are in Scripture called something more, and better then men, even the Sonnes of God. Joh. 1.12. 1 Joh. 3.1. and Saints. 1 Cor. 1.1. and Brethren, and faithfull in Christ. Ephes. 1.1. yea, Christians. Acts 11.26.

Some there are, who have imprisoned the truth in turighteous∣nesse, and hardned their hearts against the ••eanes God used for their good, till they be given over of God. Rom. 1.19, 24. and 2.4, 5. Prov. 1.23, 36. And these be also called men. Rev. 16.9. but yet these are in Scripture called also, something other, and worse then men, as Reprobates. Jere. 6.28, 30. the seed of the Serpent. Genes. 3.15. The Children of Beliall, Deur. 13.13. and of the Devill. Joh. 8.44. 1 Joh. 3.12. and with an emphasis, the wicked. Psal. 9.17.

2. The words, All men, are found in Scripture to signifie — some∣time all these three sorts: Zaoh. 8.10. Ezek. 38.20. — sometime the first and latter sort together. 1 Thess. 1.••. — Sometime, though sel∣dome, the Beleevers only, whether sound or foined. 1 Cor. 7.7.—some∣time, and that usually, the first and second sort together. Tit. 2.1••. 1 Tim. 4.10. Acts 17.30. Luk. 2.14.— And sometime the first sort only. Tit. 3.2. Psal. 53.2.

3. That, All men, 1 Tim. 2.6. Intentionally, expresly, principally, and especially, is meant of the first sort, for naturall men, sounes of Adam, sinners, unbeleevers, unregenerate m••n; appeareth.

1. Because this sense includeth All, at first, All men, having some time, in which they are such, and neither better nor worse then such, before they be either borne of God, or given over of God: Ephes. 2.1, 2, 3. Tit. 3.3. Rom. 3.9, 20.

2. Because Christ dyed to make the propitiation for them, as they were sinners; and he is no where said, To dye, and give himself a ransom to that end, for the good men, the Righteous, the Beleevers, and Regenerate, neither when they were such, nor as they were such, nor because they were such (though that they might be such,) but for men, sinners, unjust, ungodly, his enemies; yea, hee is expresly said, to have given himself, for our sinnes, and to take away transgressions. Rom. 5.6, 8, 10. 1 Pet. 3.18. Gal. 1.4.

3. Because this is a faithfull saying, and worthy all acceptation, that Jesus Christ came into the world to save sinners. 1 Tim. 1.15.

And thus it is cleer, the force of the words carries it, to all Adams sonnes.

Secondly, the Circumstances in the place, from the fore-going and following verses, doe carry it to the very same sense already ex∣prest.

1. It is the Apostle Paul that exhorteth Timothy, and the Chur∣ches also in exhorting him, and to be exhorted by him, to pray for All men; And they are the Churches, even the Beleevers, that are to pray for all men: And they are others, even all men, set forth in the third Person generally, that are to be prayed for: he saith not for, of all forts some; but for all men: and naming but one sort of men, which in those times might be most of all doubted of, he expresly saith, all of them. vers. 1, 2.

If any say, were they not to pray for Beleevers, I answer, yes especially, but that is not in this place expressed, though more strongly inclu∣ded; as where our Savior, speaking against blasphemy, expressing only ••dlo-words to be counted for, doth include blasphemy more strong∣ly to be counted for. Matth. 12.36. If any a••ke, may we pray for such as to the Churches knowledge, have sinned against the holy Ghost? I an∣swer, not; when they are so knowne to have sinned that sinne, for then they have cast aside the sacrifice and ransome of Christ; and there is no more sacrifice for them, and so they are blotted out of the hopefull book of life, and separated from these All men, of which

they once were, being now reprobated of God. Iere. 16.30. 1 Ioh. 5.16.

2. That this is the sense of all men, here appeares by the Apostles care to settle the Beleevers in this perswasion: That it is good in the sight of God, to pray for all men: praying for their brethren, could not be doubted of them, to be good in the sight of God; but whe∣ther for all men, unbeleevers, persecutors and opposers of the Go∣spel, many weake ones might doubt it, which doubt he labours to re∣move. vers. 3, 4, 5, 6. suitable to that, Matth. 5.44, 48.

3. This farther appeares by the motives by which hee induceth them to pray for all men, which are onely from Gods good will, and love to manward, and what in Christ, he hath do••e for them vers. 4, 5, 6. like the motive in like case given by our Saviour. Matt. 5.44.45. Whereas the motives to pray for beleevers, are together with these something more sweet; As the knowledge of this grace recei∣ved by them, and working in them: Their uprightnesse with God and his, their faith in the Lord JESUS, and love to all the Saints, their fellowship in the Gospel. 1 Thess. 1, 2, 3. Col. 1.3.4, 9. Phil. 1.4.6.

4. This farther appeares by their manner of praying injoyned. viz. without wrath, without doubting, vers. 8. which though to be shunned in Beleevers, praying one for another; yet there it is not so in∣cident, as when they thinke of those that have done them much evill, and are still crosse to them and their holy Profession; so that here is an intimate minding of that. Luke 10.5. but Beleevers praying one for ano∣ther, is to be yet in a sweeter manner, with longing howells, and desires; sweet remembrances, joy and confidence. Phil. 1.3, 4, 8. Ephes. 6.18.

5. This yet more evidently appeares by the things to be prayed fo••, for all men, Viz. That God would so order their hearts, That we (be∣leevers distinct,) might lead a quiet and peaceable life, in all good lines and honesty, that so the Gospel might runne, and be glorified even amongst them. Like that. 2 Thess. 3.1. Joh. 17.22, 23. but the things to be prayed for, for Beleevers, are of an higher nature: as that preservation, sanctification, union, fruitfulnesse, &c. prayed for, Iob. 17.9.21. That increasing of love, sincerity, filling with fruits of righteous∣nesse, &c. Phil. 1.9, 10, 11. Tha•• spirituall Knowledge, wisedome, strength

guidance, &c. Col. 1.9, 10, 11. The Spirit of wisedome and revelati∣on, &c. as Ephes. 1.17.20. and 3.14.17.

6. This generall and large sense also appeares, by the manner of mentioning them that were to be prayed for: as, All men. Kings, and all that are in Authority, or eminent place: of which, very few in those times, nor is it usuall to stile Beleevers so, without addition of some other stile therewith, when they are mentioned to be prayed for: Who are mentioned in that respect (I hope) as Christians, and of the Church, as Beleevers, as Saints, Ʋs, one another. Ephes. 6.18. Hebr. 13.18. Jam. 5.1 8. not set out in a third Person, distinct from the Church, as here they are: So that all the circumstances doe shew the sense to be, All Adams sinnes, expresly, those unconverted, and inclusively Beleevers, and so All. men, and every man.

Thirdly, the scope of the place carries also to the same sense; for by the præcedent and consequent verses, and the words themselves; The Scope,

1. Appeares to be a laying down of the Gospel; as it is to be Preached to every Creature, according to the Command. Matth. 28.20. Mar. 16.15, 16. which is true, and remaines true, whether the hearers beleeve it, or beleeve it not. 2 Tim. 2.13. and herein also to give a ground of Preaching to all men, and every man the Gospel, as that which is true and certaine, without any peradventure yea, or peradventure nay, 2 Pet. 1.16. 1 Cor. 9.16. 2 Cor. 1.18. That so on their beleeving, æternall life may be unquestionably promised them. Acts 10.43. and 13.38, 39. And their not beleeving, undoubtedly af∣firmed their sinne, by which they are under condemnation and wrath. Ioh. 3.18.36. and their refusall condemnation. Joh. 3.19.

2. To be laid down as a ground of praying for all men; yea, though they yet beleeve not, but hate and persecute Beleevers. Matth. 5.44. Luke 13.34. and herein also a Direction both how farre, and how much of the Gospel is to be preached to All men. Joh. 16.12. 1 Cor. 3.1.2. Hebr. 5.12.14. and 6.1, 2. and how farre: and for what things Be∣leevers are to pray for all men. Joh. 17.21, 22. Acts 7.60. And thus, and to these ends, and to this scope and End, as appeares. vers. 1.2, 8.

1. He sheweth the will of God concerning the Mediator and men, what he would have the Mediator to doe for men, namely, to save all men, that is (as other places of Scripture shew,) to make satis∣faction for them, pay the price, and make peace with God for them, and purchase them. Col. 1.20. 1 Joh. 3.5. Joh. 1.29. That he might be their Lord, and free them from that necessity of perishing they were in Joh. 3.17. and bring them all out of that death, they were through Adams fall necessitated to have perished in, and so set them alive be∣fore him, to dispose of. Rom. 14.9, 12. 1 Cor. 15.21, 22.

2. He sheweth the will of God, what he would have the Media∣tour further to doe for all men (when he hath in himself so saved them) namely, to bring all men to the knowledge of the truth, ver. 4. that they may know such Redemption to have been wrought by him for them, and to acknowledge him Lord, to the glory of God. Ioh. 12.32. Rom. 14.11. Phil. 2.11.

3. Hee sheweth, vers. 5. That this Mediatour is, And that as God is one, so between God and men (fallen into sinne against God) there is one Mediatour, and that this Mediatour, (who is God-man) is the man Christ Jesus. Joh. 1.27.

4. He sheweth, vers. 6. That the one part of the will of God, viz. Saving all men, as farre as salvation may forerunne the know∣ledge of the truth, Jesus Christ hath in himself already performed; In that he gave himself a Ransome for all men: ANd this is so effectu∣all, and acceptable with the Father; that by his acknowledgement, sinne is removed, death abolished, and enmity slaine in and by Christ, and peace obtained so farre for all men, that he hath given over all into the dispose of Jesus Christ, and made him LORD and Judge of all. Matt. 3.17. 1 Ioh. 3.4, 5. 2 Tim. 1.10. Ephes. 2.16, 17. 1 Pet. 3.22. Matth. 11.27. Ioh. 5.22, 27. Acts 10.36. and 17.31.

5. He sheweth that the other part of Gods will, that is, bring∣ing all men to the knowledge of the truth, Jesus Christ is perform∣ing, and will in due time performe, being a Testimony in due time, or to be testified in due time: as is shewne in the common Salvation fore-spoke of here. Chap. 1. and such as by his Spirit in the meanes, will not here be brought in, to the knowledge and acknowledge∣ment

of the Truth, shall hereafter be brought to it, though then to their woe. Ioh. 16.7.11. Phil. 2.10.

6. He sheweth, that on this ground, this Gospel may be preach∣ed to all men, wheresoever such as have the word of grace put in their heart, and committed to them doe come. vers. 7. and chap. 1.15. 2 Cor. 5.10.19.

7. Hee sheweth, that on this ground also, prayers are to be made for all men, for such things as may be helpfull to bring them to the knowledge of the truth. vers. 1, 2, 3, 4, 8. That so (which is most to be desired,) they might be overcome to beleeve it: or else left with∣out excuse (to the glory of God,) at that day, when they shall be constrained to acknowledge it.

Now all along, from the first to the eight, and so in vers. 6. no farther thing is mentioned, but that which belongs to all men to heare; No more but the truth of that which Christ hath done for all men, and will doe to all men: and no more but such services of love, as Beleevers for the Gospels sake, are indebted to all men in. Rom. 1.14.15, 16. Phil. 2.15, 16. Matth. 5.44.

The Gospel declaring still higher, and more peculiar priviledges for those, that by the Spirit in this Gospel, are brought not onely to beleeve the truth of all this grace, but there through to repentance, and to faith in Christ for that salvation he workes from heaven, and so to walking in that faith, and therein testified the called and chosen of God. 1 Thes. 1.3, 4. Then, and to such the Gospel holds forth such a portion of Spirit, such manifestations of love, as before now they were not able to understand, nor capeable of receiving. 1 Cor. 9.14, 15. Joh. 3.12. and 14.17. Such peculiar priviledges in many pla∣ces named, as are peculiar to them, and never set forth in such ge∣nerall words as the other, which would at some time have been, if every m••n, and the World, had been but onely the Elect: or if that spoken in generall, had been no larger then the speciall: So that it every way appeareth, that the words All men, 1 Tim. 2.6. is as large as Every of All mankind: All that I have met with against this large extent of the words All men, is this.

OBJECT.

• That the All here to be prayed for, is as large as the All Christ gave himself a Ransome for.
• ...But wee are not to pray for All men, for there are some that sinne unto death, for whom wee are not to pray.
• Ergo.

But this Argument hath no force, for Paul here directeth to pray for All men, and Iohn sheweth us how long wee may pray for some, even till they be known to have sinned the sinne unto death. 1 Ioh. 5.16. And what is that sinne unto death, but that willing treading under foot, and casting aside, and offering dispite to, or blaspheam∣ing the grace of God procured for them, by the Death and Ransome of Christ, and tendered to them with light and power in the means, till one be given up of God. Hebr. 6.5, 6. and 10.29. Joh. 3.19. And till this be so knowne, even those were to be prayed for. And so this Argument is turned against it self.

But there are two evill consequences arise from the Propositions, so, and to such an end framed: The one to colour that Impious opi∣nion, of praying for the dead, That are knowne to be Elect, if the All we are to pray for, were as large as the All Christ gave himself a ran∣some for; The other of fastening an errour in the heart, of compa∣ring and equalling man with God; as if all men, and every man were no larger in Gods view, and in opposition to him, then in the view of men, and opposition to them.

And to take away both, one saying may serve: Needfull it is, that the foundation be large enough to beare all the stones that are to be layed on it; but not needfull that every stone should be equall to the foundation in length and breadth, whether applyed to Persons, Doctrines or Uses: So that Christ gave himself a Ransome for all men; Is a good ground for us to pray for all men in our times, as it was for them before us in their times; and will be for those after us in their times: But to reason crossly thus. Christ gave himself a Ransome for no more, then wee now, living may pray for, or those written to•• might, is monstrous.

So that every knee shall bowe, and every tongue shall confesse to God: Is a good ground for any to say of themselves and others. Every one of us shall give account of himself to God. Rom. 14.11.12.

But to reason crossly thus, and for any sort of men to put in their but, and say, none but us, or wee shall appeare before the Judgement-seat of Christ, were a grosse contradiction to the truth, and an abuse of Scripture; and the same may be said of the Ransome: So that this firmly stands in 1 Tim. 2.6. when the Question is asked, For how ma∣ny hath Christ given himself a Ransome? Then without equivocation, limitation, or Gloss, to answer. For all men.