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. XII.

Of the Consideration of that Sentence in Hebr. 2.9.

IT appeares, that this Epistle was writ and sent to the He∣brewes, Viz. The zealous Iewes that did beleeve, and such Gentiles, as beleeving, were yet preselited and regulated to them; And most probable, the Epistle sent to those at and about Jerusalem; who though the•• beleeved JESUS to be the Christ, the Saviour of the World, and doubted not, but that his death and Ransome given, was for All men, and that therefore Christ should be the Judge of All: Acts 10.30. Yet the ••leer removall of many Jewish and Levitticall Rights and Observations, they did not beleeve: Likewise the free participation of the Priviledges of the Gospel, by beleeving Gentiles, and fellowship with them, with∣out being regulated to them in such Jewish Observances, they neither yet fully beleeved, nor could endure to see, or well abide the hear∣ing of it, whence, what hard conceptions they had of Paul, is evi∣dent. Acts 21.20.21. And to what a strait Peter was driven to please them, and how reproved for it, appeares Gallathians 2.11, 14. Whence also this Epistle is without the Authours Name prefixed to it: Nor is it so generall as the Epistles of Peter and John, Nor is the stile like the stile in Pauls other Epistles, nor could hee

speak in such fulnesse of the height and extent of these priviledges to them, as to the Beleeving Gentiles. Hebr. 5.11, 12, 13. Yea, he useth many phrases more common, with, and suitable to the Iewes, then in his other Epistles; his principall businesse in this Epistle, being not so much the opening of the foundation, as the leading them to perfection, in the knowledge, injoyment and usefulnesse of the New Testa∣ment of Precious Promises, with the fruits thereof, as is evident through the whole Epistle.

Besides in Hebr. 2. cap. the verses both before, and following the 9. verse, treat of farther things, then the Ransome and Propitiation on∣ly, or that also which is procured onely thereby, and so belonging to All men, even of the fruits of that: and the pouring out of his Spirit also by vertue of his High-Priesthood at his Fathers right hand, and so of higher Priviledges then can be affirmed for All men, or to any but the called and chosen of CHRIST. Hebr. 3.1. and 9.15. whence also the Phrase is changed in verses following, which is not so in. 1 Tim. 2.1, 8. though yet some Phrase he such, at if the Gentiles had been writ to, and the Ransome and Propitiation only spoken of, even some other Phrases al∣so would have agreed in the same truth; for whereas God made all Na∣tions of ••ne blood. Acts 17.26. Did not Christ partake of the same flesh and blood. Joh. 1.14. Gal. 4.4. And did not be partake of the nature of Adam, and not of Angels. Luke 3.38. but here the Apostle writ to the Jewes, and of farther things then the Ransome and Propitiation onely.

All which considered, if at all in any place of Scripture, the death of Christ, as the Ransome and Propitiation speak of in the Third Person, as a Propitiation for Faith, could be sound spoken of, as for Gods Elect and chosen onely, or for any lesse then All men, it would surely have been so found in this place, there being so much cause for it, if any such saying could have been in truth. But behold.

1. Here it is affirmed, for All men, not onely in a generall lumpe, but for Every man, as intimating all the particulars in the generall, every singular man, such the force of the word here. Heb. 2.9.

2. Here also the opposition is between God and men (even men Created by him, to whom it is appointed once to die, and after that the Judgement. Heb. 9.27.) and the death of Christ for men be∣between; And is not that expresly said, to be for Every man? like th••••

to the Gentiles, affirmed, 2 Corinthians 3.10, 14, 15.

3. Did not God also for a little time, make his Sonne inferiour to the Angels, in giving him a body that might suffer death, Hebr. 10.5. and is it not here expresly said, to be for Every man, as well as that in 2 Cor. 5.10.14.

4. Did not God glorify Christ, in setting him forth as a publike Person in the room of All men (as the first Adam was, who was a fi∣gure of him to come, though he lost his honour, and himself, and us quickly. Psal. 49.7, 8, 20.) that he might Ransome all the first Adam had lost, and be their Lord; is not that expresly said here, to be every man, as it is. Rom. 14.9.11, 12. and 2 Cor. 5.10.14, 15.

5. Hath not God also glorified him at his owne right hand, to be the Lord of the dead and the Living, and that all shall come before him, and how to him, and be Iudged by him; even because, by the grace of GOD, he tasted death for every man, as is here expresse. Phil. 2.7.11. Rom. 14.9.

6. Is not this his death for every man, affirmed to be in love and good-will, by the grace of God, and so for a gracious end; and doth he not on this ground, call all the ends of the earth to look to him, and be sa∣ved. Is. 45.22. and is not that the ends of the earth, that is of Gods crea∣tion. Is. 40.28. and is not that meant here of men, in all the ends of the E••••th. Prov. 8.4.31, 32. and is it not here expresly said, every man. And so the force of the word, with all the Circumstances (and the drift of the Epistle, and bufinesse treated of, that would have requi∣red limiting, if it might have been) doe fully shew: That if the que∣stion be asked, For how many did JESUS CHRIST, by the grace of GOD, taste death? Then, without any equivocation, limitation or Gloss, to answer with Hebr. 2.9. For Every Man.