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.

II. The Second REASON.

That the words All, and Every man, sometime meane but some: This Reason is already answered, and proved vaine and fraudulent in Chap 5. For,

1. If in a thousand places, where the opposition is not between God and men in generall, as in 1 Tim. 2.6. nor the speech of God and by God, as in the places already instanced. Then it is not at all to the purpose.

2. The words All men, and Every man, when it is spoak by God, and of his works, and the opposition between God and men in ge∣nerall, whether it speak of the Creation of men by Christ, The fall of men in Adam, The Ransome given for men by Christ: The re∣surrection of men, or their account giving to him, is never found to mean lesse then All men, and every man, which proves the fraud of this reason.

3. The words All men, and Every man, being alwayes taken in the largest sense, the scope of the place, the businesse treated on, and the Circumstances therein, and sentence in which the words are used, will beare, as is shewn before: Chap. 5. and no larger affirmed here;

This Argument is turned against it self; that it must needs be so ta∣ken here in 1 Tim. 2.6. Hebr. 2.9.

3. The third Reason, That the death of Christ is often said to be but for many, and those many, his Sheep.

1. This Reason is weake, and of no force, for the word many is oft so used, That it both signifies All, and Every man, and also am∣plifieth, or setteth forth the greatnesse of that Number, as in Dan. 12.2. Many of them that sleep in the dust of the earth, shall awake Rom. 15.19. Through the offence of one, many be dead, by one mans disibe∣dience many were made sinners: and in other places, where many can∣not, nor is by any Christian understood for lesse then All men.

2. This Reason is equivocall, subtill, and fraudulent; seeing where All men, and Every man is affirmed of, The Death of Christ, as the Ransome and Propitiation, and the fruits thereof onely, is affirmed for them.

But where the word many is in any place used in this businesse, there are more ends of the Death of Christ, then this one affirmed of, as before is shewne at large, in Chap. 2. and 3.

3. This Reason is false and ungodly, for it is no where in Scrip∣ture said, That Christ dyed, or gave himself a Ransome but for many, or onely for many, or onely for his Sheep; and it is ungodlinesse to adde, to, or diminish from the Words of GOD in SCRIP∣TƲRE.

4. This Reason is deceitfull and erroneous; for the Scripture doth no where say, Those many he dyed for, are his Sheep, (much lesse his Elect, as the Reason intends it.) As for the place, Joh. 10.15. usually instanced to this end, it's therein much abused; for our Saviour, Joh. 10.—Did not set forth the difference between such as he dyed for, and such as he dyed not for: or such as he dyed for so, and so, and not so, and so: but the difference between those that beleeve on him, and those that beleeve not on him, vers. 4, 5, 14, 26, 27. one heare his voice, and follow him, the other not, —Nor did our Saviour here set forth the priviledges of All he dyed for, or for whom he dyed for so and so but of those that beleeve on him, through the Ministration of the Gospel, and so to know him, and approach to God, and enter the Kingdome by him vers. 3, 4, 9.27.—Nor was

our Saviour here, setting forth the excellency of those for whom hee dyed, or dyed for so, and so onely, wherein they are preferred be∣fore others; but the excellency of his owne love, with the fruits thereof, to those (not onely that he dyed for, but also) that are brought in by his Ministration, to beleeve on him, vers. 11.27.—Nor was our Saviour here treating so much of his Ransome giving, and Propitiation making, as of his Ministration of the Gospel, and so of his love and faithfulnesse therein, wherein hee laid downe his life for those ministred too, and therein gave us example, not to make Propitiation for sinne, but to testify Love in suffering.

Besides, the opposition appeares here to be, not so much between Elect and Not-Elect, as between Jewes called, and Gentiles uncal∣led.

Besides, there is in Scripture great difference, between sheep, and sheep of his flock and pasture, of which he here speaketh. vers. 4, 5, 11, 15, 16.

Besides, sheep, vers. 4.5, 11, 15. are not mentioned, as all those for whom he dyed, but as those that by his ministration are brought in to beleeve and enjoy the benefit of his death, and to whom hee ministreth and communicateth spirit. vers. 3, 4, 27. like that John 17.6, 7, 8.

Besides, here is more ends of his death mentioned, then Ransom, or Propitiation onely: and yet it is not said, onely for his sheep: and when the Ransome or Propitiation is onely mentioned, It is said, for all men, so that this reason appeares weak, fraudulent, ungodly and erroneous.

4. For the Affirmation: that there was great reason that such generall words, as All men, Every man, and the World, should be used in those times, when Christ and his Apostles were upon the earth, when they meant but some, even Gods Elect and chosen among All Nations.

This is as evill as all the Reasons before, and as grosse as the Ob∣jection it self; for though there be a holy and spirituall wisedome and Prudence to be observed in speeches and carriages, in respect of the evilnesse of some times: Amos 5.13. Mic. 7.5, 7. Matt. 3.13.16. Yet the holy Scripture doth furnish us hereto, for all times, and is able (through Faith) to make the Beleever wise unto Salvation,

and the man of God perfect to every good worke. 2 Tim. 3.15, 17.

But that any other doctrine, or contrary Words, should be ne∣cessary to deliver the Gospel within these times, Is monstrous to af∣firme, and expresly contradictory to the Scripture Commands.

Besides, according as it is written, Those, whose faith wee are to follow, are such whose word and Conversation hath this end, To hold forth in the Gospel JESUS CHRIST, the same yesterday, to day, and for ever. Heb. 13.7, 8. And as Jesus Christ is that Essentiall Word of God, which endureth for ever: for is the Word of the Gospel, which came forth of the mouth of God, and declareth Christ; That created and instrumentall Word of God, which in the truth, plain∣nesse, certainty, and goodnesse of it, endureth for ever. 1 Pet. 1.23, 25. And though this Gospel came forth lesse largely and cleerly at the first. Genes. 3.15. 1 Joh. 1.1, 2. yet after, more fully and clearly to A∣braham. Genes. 12. and 15. and 17. Gal. 3.8. And then more cleerly still to Mases. Deutr. 18.18, 19. and 30.11, 15. Acts 3.22, 26. Rom. 10.6, 10. and so more cleerly still to Isaiah, and the residue of the Prophets. Isai. 53. and 55. Acts 2.16, 36. Rom. 10.13. &c. and yet still more cleerly by John Baptist. Luk. 1.76, 79. Matth. 11.9, 10, 11. But still more and most fully and cleerly by JESUS CHRIST, and his Apostles. Ioh. 1.16, 17. and 3.15.17. Ephes. 3.5. which Apostles of Jesus Christ (in respect of Christ being come and having dyed, and being risen and ascended, and filled with spirit, and for whom, and to what end, and what he is become for all men, and what to, and for those that beleeve on him,) They have laid the foundation, and other foundation can no man lay, then that which is by them laid. 1 Cor. 3.11. Ephes. 2.20. And this is done by them also, in words of Wisedome. 1 Cor. 2.4.7. And he that addeth to the words Christ hath already revealed by them: God will adde to him all the Plagues recorded in that Book: and he that taketh away from those words; God will take away his part out of the Book of life. Revel. 22.18, 19. And if any man, or Apostle, or Angel from heaven, shall preach any other Gospel, then that they have preached, wee are to hold him accursed. Gal. 1.8, 9. And what shall we then account of this Reason.

Doth not the words of Christ and his Apostles express their mean∣ing? Or did their words serve but for those times, Are they not ne∣cessary now? have any of us found out fitter words to expresse the

Gospel in these times, now Christ and his Apostles are not upon the Earth: shall mortall man be more just then God? Shall a man be more pure then his Maker: Job 4.17. shall any direct the spirit of the Lord, and be his Counsellor, to teach Him? Isai. 40.13. Doth he need us? Or shall not his Excellency make us afraid? Job 1 4.9, 11. Shall any presume to prescribe him fitter words for these times: and then pull down his mean∣ing to their owne, and say, What ever his words are, they have not the meaning they seem to import: but their words have: and he meant as they doe; O yee Heavens, be astonished at this.

But here is not all the evill of this Reason; for it doth not onely deny the truth and fitnesse of the words of the Gospel, and disho∣nour God, to put honour upon man: but it pleadeth for, and ju∣stifieth many ungodly and profane men: for when Beleevers plead for their Brethrens—waiting and praying for the spirit of grace, to be more abundantly given them. Luk. 11.13. Joh. 7.38, 39. Acts 3.38. And to desire to have spirituall and gifted men to Preach the Gospel. 1 Cor. 12.3, 11. 1 Tim. 3.2. and to have much Preaching and praying. 2 Tim. 4.2. Col. 4.2. and to have good order in our Assemblies. 1 Cor. 14.40. and frequent Assemblies. Hebr. 10.25. and brotherly Society. 1 Pet. 2.17. and 4.8, 11. and patient enduring the reproaches the World casteth on Christ and his Gospel. Hebr. 13.13. and holding forth the Word of Life in the midst of a crooked generation. Phil. 2.15, 16. and having all de∣meanours in the Church, and among Beleevers, as like those approved in the Apostles time, as wee can. 1 Cor. 11.1, 2. And alledge the Scripture for all these. Doe not many oppose, and put by all these things, with this; You must consider the difference of Times: Those things were not only good, but necessary in the Apostles times: But they are not so necessary in these times: And this Reason not onely justifieth their Plea, but exceeds it in evill; for it saith as much even of the words of the Doctrine of the Gospel.

Neither is this all, but this Reason opens the door to prefer hu∣mane Reason, before the Divine Testimony of Scripture, and to yeeld rather to Reason, then to Faith, and so opens the door to all Superstition: Yea, what Heresy will not carnall Wisedome thus bring in, of which wee are warned to take heed. Col. 2.8, 18, 23. So that this Reason proves nought; Yet that none be wronged, I will set down what this Reason is, and that to the full, as serue have expressed it: Who write thus.