The Universalist Examined and Convicted, Chapter 10
CHAP. X. Of the Conſideration of 1 Tim. 2.6.
HEre we are come to the grand Text of difference, where Chriſt is ſaid to give himſelfe a [Ranſome for all men.] Now to the tranſaction of this Text, I ſhall place the controverſie onelyonly about the phraſe [all men] and the reader may know that the author would have it meant, [de ſingulis generûm] as to take in every individuall of every kind. We on the other ſide, would have it meant [de generibus ſingulorum,] ſo as to take in onelyonly all the ſorts and kinds of men, and herein ſtands the controverſie about this Text: now how ſtrongly he proveth his interpretation, it is my next taske to examine. And herein he hath a threefold field to runne in, viz. the force of the words themſelves, the circumſtances, the ſcope of the Text; and he think…s all theſe and every one of theſe is ſufficient to evince it, that this Text is to be underſtood of all Adams ſons. Firſt he ſaith,
[For the ſenſe of the word it ſelfe (All,) appeareth to be meant of Adam and all his ſonnes, becauſe the oppoſition is betweene God and men.]
Firſt, the ſenſe of the word it ſelfe cannot carry it to that meaning, becauſe the Author himſelfe confeſſeth that the word (All) is many wayes taken, ſo as not to take in every of Adams ſonnes, as page 30. Therefore that word or phraſe that is indifferent to be meant of all and every ſonne of Adam, or of ſome, or in a ſenſe not ſo large, cannot of it ſelfe be any convincing argument of its owne ſignification; in any place the matter treated of muſt adminiſter light herein, as the Author confeſſeth page 31. Neither is that plea of the (oppoſition betwixt God and men) of any force; by this phraſtologie he meaneth when God is ſaid to doe any thing for man, or men, or every man, then it meaneth all Adams ſonnes; but this is very empty; when Chriſt is ſaid to draw all men to him, doth it take in every ſonne of Adam, and when 1 Cor. 4.14. The Apoſtle ſaith, (all men ſhall have praiſe of God) doth this take in all Adams ſonnes? and will he follow his abſurd reaſoning and ſay. [Every man, ſo all were created by him, every man, and all that have being from Adam, and ſo his nature, being men, &c.] with many ſuch frothy expreſſions as he doth. page 55. How would this wrack the Scripture, and ſo in page 56. He purſues this phraſe (All men) with the many acceptations of it, but to ſmall purpoſe he ſhowes that ſometimes it is taken for all Adams ſonnes, and ſometimes not, but this is not wiſely inſerted here, he affirming that the ſenſe of the word it ſelf will carry it to all Adams ſons. And he gives us ſome occaſion to thinke that he hath deſerted this ſenſe of the word, and hath found out another more probable but leſſe propitious to his doctrine: in the end of page 56. the Reader may obſerve he hath changed the face of his aſſertion, and in that the queſtion. For in page 55. he giveth it thus: [this word all, meaneth Adam and all his ſonnes.] But in page 56. he gives it thus, [All men, 1 Tim. 2.6. principally is meant of naturall men, ſinners, ſonnes of Adam, unbeleevers, unregenerate men. He would hereby inſinuate to his unwary reader that we deny, and he is to prove that Chriſt gave himſelf a ranſome for naturall men, ſonnes of Adam, ſinners; when he and all know that it is his taske to prove, and his former aſſertion that he gave himſelfe a ranſome for All [naturall men,] [All Adams ſonnes,] [all ſinners,] this is no faire dealing, but egregious and unjuſtifiable diſſimulation, and all thoſe reaſons in the former part of page 57. being onelyonly to prove the reverſed face of his aſſertion, are impertinent and not worth reciting; yet we may ſee his groſſe and bold impudence, that after he had propounded the place, as meant of [naturall men] [ſonnes of Adam] [ſinners] without this particle, All, and proves no more: yet page 57. he ſhameleſſely triumpheth. That it appeareth that the words (All men,) are meant of Adam and all his ſonnes; it is too frequent with him to carry all in his concluſion, and nothing in his premiſes. Having thus fruitleſly traverſed the firſt field of probation, viz. the ſenſe of the words (All men;) he ſteps in to the ſecond, viz. the circumſtances of the Text that attend theſe words; he produceth many circumſtances as followes.
[1. It is the Apoſtle that exhorteth Timothy and the Churches to pray for all men; and they are beleivers that are to pray for all men, and they are others, even all men, in the third perſon generally that are to be prayed for, he ſaith not for ſome of all ſorts, but for all men: and naming but one ſort of them, he ſaith all of them] Indeed I finde the Remon. thus arguing, [proquibus orare nos vult Deus, act. Syno. 323.pro illis mort… eſt Chriſtus; at vult nos orare pro omnibus] that is, for whom he commands us to pray, for them he gave himſelfe a ranſome: but he bids us pray for all, ergo,] but our Authors words are ſo confuſed, that it is farre more difficult to forme his words into an argument, then to anſwer it. But to this I ſay, (though it may be queſtioned,) I ſhall grant it, that all in the firſt verſe, for whom we are to pray, is of the ſame extent with the all, in ver. 6. for whom Chriſt was a ranſome; this proveth not that (All men) ver. 6. taketh in all Adams ſonnes, becauſe the All in ver. 1. doth not ſo. But will ſome ſay, are we not to pray for Adams ſonnes? I anſwer, in ſome caſes not; but admit we are, it is a truth, veritate rei, not veritate loci, Scripture elſewhere happily may; but this place dictateth not thus much to us. And all that the Author inſerteth, I grant; he bids beleevers to pray for all men, but this is to repeate, not prove, or however to prove Idem per Idem, as to ſay, All men, is to be underſtood of all Adams ſonnes, becauſe it ſaith all men; excellent probation. And whereas he ſaith, [It ſaith not of all ſorts ſome, but all men;] it is unworthy the nameing, ſo I may ſay: it ſaith not [all Adams ſonnes, every individuall, but all men] it ſaith neither [of all ſorts ſome] nor [all of every ſort] but uſeth a phraſe that will admit either meaning; now this is the queſtion which is meant? let the Text determine: it runneth not into Individuals, as [Nero, Caeſar,] &c. but into kinds; as [Kings and ſuch as are in authority under them:] becauſe all ſorts were ordained to be uſefull to the Church; and he inſtanceth in Kings, becauſe they have the greateſt influence into the growth of the Goſpel; therefore it is probable, that though he ſay (All men) he meaneth [All ſorts of men.] And whereas he ſaith, [naming but one ſort, he expreſly ſaith all of them,] it is an expreſſe falſity; he ſaith not for (All Kings) but all ſuch as are in authority under them: that is, all degrees or kindes of power under Kings: But he attempteth to anſwer objections, page 57. the firſt whereof is not materiall, the ſecond is worth examining.
[Objection. May we pray for ſuch as we know have ſinned the ſinne againſt the Holy Ghoſt?
Anſwer, No, &c. For then they are ſeparated from the All men, &c.]
Reply, But doth the ſin againſt the Holy Ghoſt, make him that commits it to ceaſe to be one of Adams ſonnes, or of men, or naturall men, or unbeleivers? certainely not. Indeed it maketh him to ceaſe being one of that all which we are to pray for; but then, doth it not clearely evince that, the phraſe (All men) doth not take in every ſonne of Adam? for, if the Church or a beleever may pray for all men, and ſo obey the Apoſtles command, though one or many be left out that have ſinned unto death, what is more cleare then that the All in ver. 1. doth not take in every individuall ſon of Adam?
A Second circumstance is this.
[By the Apoſtles care to ſettle beleivers perſwaſion in this, that it is good in the ſight of God to pray for all men; praying for Brethren they doubted not of; but whether for all men, unbeleivers, perſecutors, many might doubt; this he removeth, 4. 5. 6.] This circumſtance is in nothing different from the former, both fetched from his command, to beleivers to pray for others, namely unbeleivers. But beſides, he is miſtaken herein; the buſineſſe here inſiſted on, is not praying for enemies as well as friends, as Math. 5.44.48. For this they might doe, and yet leave the Apoſtles command unſatisfied of praying for Kings: we may pray for many friends and enemies, yet pray for no Kings; but were it ſo, he moſt know, 1. That this doth not inforce a praying for all Adams ſonnes; for many men in the world, are neither friendes nor enemies to many private Chriſtians. 2. Neither doth it urge, that all in ver. 6. is taken ſo largely; as if nothing but Chriſts death for every ſonne of Adam could prevaile with us to this duty: for if he died but for ſome, and that ſome were enemies, it is argument enough to move us to pray for enemies.
A third circumſtance followeth.
[By the motives by which he moveth them to pray for all men; viz. Gods good wil to mankind, & what in Chriſt he did for them, like that Mat. 5.44.45. Whereas the motives to pray for beleivers are ſomething more ſweet, &c.] Had theſe words been wiſely martialled, they had appeared in the form of an argument uſed by the Remonſtrants. [Deus vult omnes ſalvos fieri; act. Synod. 321.ergo Chriſtus pro omnibus & fingulis mortuu… est] That is God will have all to be ſaved: therefore Chriſt died for all and every ſingular man; to which I anſwer, firſt, if the word (ſingulis) had been in the antecedent, as it is in the conſequent, they had ſpoken beſide the Text, and I ſhall grant that All ver. 4. and All ver. 6. are both of like extent; but neither reaches to every ſonne of Adam: he muſt firſt prove the word All in the 4. verſe, to take in All and every individuall ſon of Adam, before he can produce this word or any thing affirmed concerning it, as an argument to prove All in the 6. verſe, to be ſo generall: and whereas he ſaith, that the arguments uſed here are like them, Math. 5.44. it is falſe; there is a wide difference betwixt the making of the Sunne to ſhine, and raine to fall, and willing their ſalvation.
The Fourth cirumſtance.
[By the manner of praying enjoyned, viz. Without wrath and doubting; this is not incident to beleevers in praying one for another, as when they thinke of them that have wronged them; but beleevers praying one for an other is in a ſweeter manner.] That which he ſeemeth to drive at in theſe words is this, that the Apoſtle would have us pray for others beſides beleevers; but this no man denieth: it was never our aſſertion, that we ſhould pray onelyonly for beleivers; but that which we queſtion, is whether the Apoſtle commandeth us to pray for every individuall ſon of Adam; and this manner of praying without wrath and doubting evinceth it not: for even among beleevers, there may be quarrels, and diſſentions, by reaſon of which he might bid them pray one for another, without wrath or doubting; but however this is farre from proving that we are to pray for every ſonne of Adam. For if we are to pray but for ſome unconverted and enemies, it is requiſite that we pray without wrath or doubting, becauſe wrath and doubting are as incident to us praying for ſome as for all, ſo that thoſe ſome be enemies to us. But againe by wrath and doubting, it may be queſtioned, whether they be referred to God, that is without wrath, a fooliſh charging of God if he deferre to heare us; and doubting of his faithfulneſſe or power to helpe us: and if thus, this is not only requiſite for beleevers praying one for another, but to be an ingredient in all their prayers of what nature ſoever.
The Fifth circumſtance.
[By the things prayed for, viz. That God would order their hearts that we beleevers, might lead quiet and godly lives; but things to be prayed for Beleivers are of a higher nature, Iohn. 17.9.21.] Herein alſo he bendeth his force to prove that we are to pray for unbeleivers, which is not the thing in hand: but this is ſo empty, that it is ſo far from proving, that we are to pray for every individuall ſonne of Adam, that it doth not urge a neceſſity of praying for any more then beleevers: for the thing prayed for, is as ſureable for beleivers as unbeleivers, that their hearts ſhould be ſo directed, that they under them may lead quiet and godly lives. David and Solomon and other beleeving Kings prayed for it, Pſal. 72.1, 2, 3, 4. Secondly, whereas the Apoſtle ſaith (that wee) he maketh not a diſtinction betwixt beleivers and unbeleivers, as if the ſenſe was thus, pray for unbeleeving Kings, that we beleevers might live, &c. but it relateth to their place of ſubjection in that body politique: and ſo, that we who are under them might lead godly lives, for thus muſt beleivers pray when yet they are under beleiveing Princes. Beſides from the matter prayed for, it appeareth not that by all men, is meant every ſonne of Adam, becauſe every ſonne of Adam hath not an influence into the godly and quiet lives of any ſtate, or any beleivers in any ſtate or government.
The Sixth circumstance.
[By the manner of mentioning them that are to be prayed for. All men, Kings, men in authority, of which very few Beleivers, &c.] The author muſt know that wee are to pray for Kings, not as beleevers, or unbeleivers, but as Kings; as they are in eminent place and rule, and ſo have an influence in our holy lives, whether beleevers or unbeleevers: beſides he can infer hence but this, that we are to pray for unbeleiving Kings, but this proveth not that we are to pray for every ſonne of Adam. Yet he confidently concludeth it of his ſide, but it is his boldneſſe that preſumes, not his reaſon that proveth; he hath produced many circumſtances, but yet they are ſo rudely applied to this buſineſſe, that the expreſſions ſpent about them, cannot but be tedious to the intelligent, becauſe they have not the leaſt ſhew of reaſon to prove that the (all men,) mentioned either in the 1.4. or 6. verſe, does take in all Adams ſons. Having ſpoke of the ſenſe of the words themſelves, the circumſtances that attend them; he comes to the third ſort and rank of proofes, and that is from the ſcope of the Text, and he thus ſpeaketh.
[From the 1. to the 8th verſe, no further thing is mentioned but what belongs to all men to heare, and what Chriſt hath done for all: and what we are indebted to all men. Rom. 5.14.15.16. Phil. 2.15.16. Mat. 5.44.] And this I conclude from page 61. is the ſcope of the Text which he hints of, but let the Reader well obſerve, the vanity of this laſt, will ſeem as great as the former. For the buſineſſe that he is to prove, is that (all men) comprehendeth in it every ſonne of Adam; and this he proveth from the ſcope of the Text, which ſpeaketh of nothing but what belongeth to all men: So that this is the dint of his reaſon (all men) taketh in every individuall man, becauſe the Text ſaith (all men;) the ſtrength of his reaſon is admirable. If he had ſaid the Text treates of ſuch things as belong to ever individuall ſonne of Adam, then he had ſaid to the purpoſe, but that I feare upon examination would want weight; therefore it is as good to ſpeake that which is impertinent, as that which is to the purpoſe, and not be able to prove it. And if he had ſaid ſo, let us view the method of this new diſputer; his affirmative is, that Chriſt gave himſelfe a ranſome for all Adams ſonnes, and he proves this by the Text, 1 Timoth. 2.…. And being asked how he proveth that Text ſpeaketh of all Adams ſonnes, he ſaith becauſe that ſpeaketh of ſuch things as are common to all Adams ſonnes; and ſo in this circle he may runne (in infinitum) but further to explaine the ſcope of the Text, he thus ſaith.
[It appeares to be a laying downe of the Goſpel, as it is to be preached to every creature.] That it is a truth of the goſpel which is to be preached, I deny not; but that the intention and ſcope of the Apoſtle, is to lay downe a platforme of the Goſpel to be preached, is no way evident; the ſcope is to move beleevers to pray, as he confeſſeth, page 28. But admit it, yet it followeth not that that phraſe all men, extendeth to every individuall; for then it muſt follow, that to ſay, [Chriſt gave himſelfe a ranſome for every individuall man] is Goſpel; but where proveth he that? I know he will ſay from this Text of 1 Tim. 2.6. Still all muſt come to that iſſue, it is Goſpel becauſe 1 Tim. 2.6. ſo ſaith, and that Text ſaith ſo becauſe it containeth the Goſpel, and this is ſtill like the authors reaſoning.
[2. It is laid downe as a ground of praying for all men.] True, and ſo we grant that Chriſt gave himſelf a ranſome for all; and what is he better? he leaves the queſtion untouched in all this large diſcourſe; he proveth not yet this Text commands us to pray for every individuall ſonne of Adam: but grant it, yet it followeth not in ſtrict reaſoning, that the all in ver. 6. muſt be ſo large; for in his owne divinity, the one being an act that man is to doe, (pray) and the other an act that Chriſt doth (give a ranſome) this diverſity of matter treated, will admit of a divers ſignification of [all men;] but beſides Chriſts giving himſelfe a ranſome for ſome of all ſorts, is ground enough for us to pray for every man of all ſorts; therefore our praying for all men doth not argue (all men) in the 6. verſe to take in all Adams ſons.
3. A third thing (after many ſubſervient particulars in page 60.) which hath the moſt probability of reaſon is this, [Herein he ſheweth the will of God concerning the mediatour and men; and what he would have him doe, viz. Save all men, and free them from the neceſſity of periſhing;] which was formerly laid downe and anſwered in the Third circumſtance: onelyonly here is an expreſſion ſcattered which I aſſent not to, that freedome from the neceſſity of periſhing onelyonly is here brought to expound the word, Save, but this I diſprove thus. Thoſe which actually periſh, are not in Scripture phraſe ſaid to be ſaved. But ſuch as doe periſh, may be freed from the neceſſity of periſhing; therefore they that are only freed from the neceſſity of periſhing, are not ſaid to be ſaved.
But to the thing in hand; as for that Text, 1 Tim. 2.4. I finde no Text in all the Scripture ſo toſt up and downe with variety of interpretations as that Text. As (1.) That he willeth ſome of all ſorts. (2.) He willeth all to be ſaved, that is, all that are ſaved, are ſaved becauſe he willeth it to be ſo; Soe Lombard, Lib. 1. dist. 46.[Quia nullus fiat ſalvus niſi quem velit ſalvari.] (3.) That he willeth it, (voluntate figni) by thoſe things that are the ſignes of his will, as his commands, promiſes, threatnings, but not by his will of decree. (4. He willeth, that is he cauſeth us to will that all ſhall be ſaved, as Gal. 46. The Spirit is ſaid to cry abba Father, that is it cauſeth us to doe ſo, Rom 8.26.28. The Spirit maketh requeſts, that is it helpeth us to make requeſts. (5.) That God earneſtly wiſheth and deſires that all ſhould be ſaved eternally, and he gives them all meanes conducing thereunto. (6.) He willeth all ſhall be ſaved, that is, brought to the knowledge of the Goſpel which is called ſalvation, Heb. 2.3. (7.) All to be ſaved, that they ſhould be made ſalvable: the firſt five are all cited by that great Jeſuite, Cornel. a Lapid. in locum, and their ſeverall authors; the laſt is his owne, the foure former he rejecteth, his owne he explaineth not, nor ſaith plainely that he willeth the ſalvation of every individuall, or however proveth not unleſſe by ver. 6. Becauſe Chriſt is ſaid to give himſelfe a ranſome for all men, quite contrary to our author; the one cleareth the 4. by 6. verſe, the other the 6. by 4. verſe, but I thinke both amiſſe, for he that proveth the one by the other (which way ſoever) proveth [ignotum per ignotum] an obſcure phraſe by a phraſe of the ſame obſcurity; and till the buſineſſe be further cleared, I conclude, that that phraſe (all men) in any of theſe verſes, is no competent witneſſe either for it ſelfe, ot for its neighbour. And the laſt of the ſeven interpretations the author faſtens upon as the ſenſe of the Text, though againſt all Interpreters: and the language of the Scripture; but if he be asked how he proveth it, that the word (ſaved) is meant to make them ſalvable, he hath this method at hand, he proveth it by this Text, becauſe it is ſaid to be to all Adams ſonnes: and if he be asked how he proveth that, this Text ſpeaketh of ſuch a ſalvation that is common to all Adams ſons, he proveth it by this, becauſe the Text ſpeakes of what Chriſt doth for all men, viz. make them ſalvable, and from ſuch circles in his reaſonings all along, hee is not able by an eaſie exorciſme to free himſelfe.
As for his objection which he pretendeth to anſwer, if he had not deviſed a too abſurd frame of it, the weakeneſſe of his anſwer had beene very evident; I ſhall frame it for him, and the drift of it is this, to prove that the phraſe [All men] vet. 6. is not proved by [all men] in the firſt verſe to be taken in ſuch a generall ſenſe, but rather the firſt verſe proveth, that the ſixth verſe cannot take in every ſon of Adam, and the argument is this.
The all that are to be prayed for, is as large as the all he ranſomed.
But the all to be prayed for, taketh not in all the ſons of Adam.
Ergo, the all he ranſomed, taketh not in all the ſons of Adam.
To this he anſwereth, [This argument hath no force, Paul directeth to pray for all men, and John ſheweth how long we are to pray for ſome.] But this anſwer hath leſſe force in it; for, all that he ſaith being granted, yet further I demand, whether when we know any to ſinne unto death and ſo pray not for them, we cannot fulfil the command of God, in praying for all men? certainely the command of John doth not overthrow the command of St. Paul, both may be obeyed, but both cannot of the (all men.) in 1 Tim. 2.1. take in all Adams ſons, and the argument is firme thus. If we fulfil the Apoſtles command of praying for (all men) when yet we pray not for every ſonne of Adam, then that phraſe (all men) doth not take in every ſon of Adam.
But the former is true. Ergo the latter is true alſo.
This propoſition, viz. [The all to be prayed for, is as large as the all he gave himſelfe a ranſome for] he diſavoweth; and the abſurdities which he ſaith follow are not worth naming; and any may wonder why he ſhould not receive this propoſition; for in page 57. 58. he contendeth that the (all men) to be prayed for, taketh in it every ſonne of Adam: and ſure I am that the all ranſomed is not nor can be any more then all. And how the author acquitteth himſelfe in this Text let any judge. So that if it be asked, how many Chriſt died or gave himſelfe a ranſome for: we may without equivocation and falſe gloſſe anſwer with the text for (all men) but we ſhall be guilty of both if we ſay, for every ſon of Adam, for that the text meaneth not, nor ſaith.