de l’ Espine:

Having shown by all the chapters and discourses going before, that the Apostates are without God, without Mediator, without law, without faith, without sacraments, it does follow thereof immediately, that they are also without the Church. For, as there is but one God, one creator and redeemer of the world [1 Tim. 2:5.]: so there is but one people which he has chosen and set apart and reserve them for himself, to sanctify them [Psal. 74:2.] and make then an everlasting covenant with them, to rule and govern them by his word and Spirit, and to defend them from all their enemies, even from death [Hos. 2:19.]: of whom he will also be particularly known, and called upon, served and worshiped in spirit and truth [John 4:24.].

M. Iohn de l’ Espine, An Excellent and Learned Treatise of Apostasie (Imprinted at London by Thomas Vautrollier dwelling in the Black-friers near Ludgate, 1587)  186b-187a. [Marginal references cited inline; some spelling modernized; pagination irregular; and underlining mine.]

Burkitt:

3 For this is good and acceptable in the sight of God our Saviour; 4 Who will have all men to be saved, and to come unto the knowledge of the truth.

Our apostle subjoins his reasons for our praying for all men, because Christ came into the world to save all men, chap. i. 15. Because it is the desire of God, us well as the design of Christ, that all men should be saved, and because such prayers are good and acceptable in the sight of God. Learn hence, 1. That to pray for all men, as well enemies as friends, especially and particularly for rulers and magistrates, magistrates, is good, acceptable, and agreeable to Almighty God, as all acts of obedience to his commanding will are: This is good and acceptable in the sight of God. Learn, 2. That it is not only all sorts of men that God and Christ desire should be saved, but our Lord willed, together with his Father, the salvation of all men in general, so far as to make a sacrifice sufficient for all, if they repent and believe, and to other a general pardon to all on condition of acceptance, and to send his ministers amongst all with the word of reconciliation, accompanying it with an hearty desire that all would accept of it; in short, what Christ offered to all, he undoubtedly purchased for all; but he offers to all pardon and life upon condition of acceptance, therefore he is so far willing that all men should be saved. Learn, 3. The means and method by which and in which God would have all men to be saved, namely, by coming to the knowledge of the truth; it is evidently false then, which some confidently affirm, that a man may be saved in any religion: no, he cannot come to salvation but by the knowledge of the truth ; without the knowledge of God, without faith in Christ, where he has been revealed, and without obedience to the gospel, where it has been made known, there is no possibility of salvation; God would have all men to be saved, by coming to the knowledge of the truth.

5 For there is one God, and one Mediator between God and men, the man Christ Jesus: 6 Who gave himself a ransom for all, to be testified in due time.

The apostle’s argument runs thus: We ought to pray for all, because there is one God who is good to all, and one Mediator between God and mankind, who took upon him the common nature of all men, and gave himself a satisfactory and sufficient ransom for all, which was in due time testified and borne witness to by us his apostles. Learn hence, 1. That the only way of friendly intercourse between God and fallen man, is by and through a Mediator, God cannot look upon fallen men out of a Mediator, but as rebels, traitors, and objects of his vindictive wrath; nor can fallen man, without a Mediator, look up to God, but as a provoked majesty, an angry judge, and a consuming fire. Learn, 2. That there is no other Mediator between God and man, but Jesus Christ, who was both God and man; for though the apostle calls him the Jesus Christ Jesus, this is not added to exclude the divine nature from the Mediatorship, but emphatically to declare that nature in which he gave himself a ransom for us; the human nature is the matter of our ransom; the divine nature gave worth and value to it; Christ suffered being man, and satisfied being God. Learn, 3. That this one Mediator, Jesus Christ, gave himself a ransom for all; whoever perishes under the gospel, it is not because no ransom was paid for him, nor because it was not sufficient for him, for it is most notorious that God has issued forth an universal act of grace, offering pardon of sin and eternal salvation to all men without exception, living under the gospel, upon condition of their believing acceptance; if they reject and refuse it, ’tis to their unutterable and inevitable condemnation. Learn, 4. That Christ’s mediation and intercession is founded upon redemption; because he gave himself a ransom for all, therefore is he, and he only, qualified to intercede for all, in virtue of that sacrifice which he offered for the salvation of mankind: therefore the distinction of the church of Rome, between a mediator of redemption, and a mediator of intercession, is groundless; for who dares plead with an offended God as an intercessor on the behalf of sinners, that has not first, as a redeemer, satisfied the justice of God for sin? As there was no redemption wrought by any, so there is no intercession to be made by any, but by Christ ; as there is but one God, so but one Mediator between God and man, the man Christ Jesus.

William Burkitt, Expository Notes With Practical Observations on the New Testament (Philadelphia: Published by Thomas Wardle, 1835), 2:519-520. [Underlining mine.]

Davenant:

That we may present every man perfect in Christ Jesus.]

Behold, then, the end and aim of Paul, and so, indeed, of every other Minister of the word; viz. that they may bring all kinds of people to that saving knowledge of Christ in which Christian perfection consists. Now to avoid confusion herein, let us make two separate explanations. The first as to the intention of Paul; the other as to Christian perfection, or the character which constitutes it. In respect of the first, then, it is asked, Is not this intention of Paul either extravagant or absurd, it being most certain that the greater part of mankind will not be brought to Christ after all the efforts of the Gospel ministry? For though many are called, yet few come, i.e. are chosen. Why, then, does he profess an intention which never can be fulfilled?

I answer, Neither is the Apostle’s intention of bringing all men to Christ, though few will in reality be brought, nor are his endeavours to fulfill it extravagant or vain. That it is not extravagant there are two reasons: 1. Because it is in conformity with the rule of Charity, for according to that rule we are to presume favourably of every man until the contrary is shewn: But Ministers have no evidence against any particular man being saved; therefore they are bound to entertain a good hope for every man, and to do every thing they can for promoting his salvation.

2. This desire is not extravagant, because it is in perfect accordance with the revealed will of God. For that revealed will in the promulgation of the Gospel offers salvation to every man without respect of persons; and no man is excluded, unless he exclude himself by his unbelief. Agreeable to this statement is 1 Tim. ii. 4, God will have all men to be saved, and to come to the knowledge of the truth. What, therefore, God himself hath declared to be his will in offering the Gospel, the same also ought to be the will of his Ministers in preaching it.

But here another question is raised from the foregoing: If God would have all men to whom he sends the Gospel of salvation to be saved, why are not all saved; since the will of God, neither in itself nor in the means by which it acts, can be hindered in producing the effect intended? A common answer to this question is taken from Augustine: When God is said to will that all men should be saved, we must make a distribution of individuals into classes, not of classes into individuals; so that the sense will be, God wills that some should be saved of every class of men. But to me the commonly received distinction of the Schoolmen between the will of his good pleasure and his visible will (voluntate signi) is better suited to this passage. We therefore reply, that the will of his good pleasure is always effectually fulfilled, because it is formally and essentially in God, and is his practical absolute will, when employed concerning any future good. But his visible will is not always fulfilled, because it is not formally and essentially in God, and is not his absolute and practical will; but, it is his declarative or approbative will (if I may be allowed such a word) towards us. God is, therefore, said to will, by his visible will, the salvation of all, to whom he proposes and offers the Gospel, which is the ordinary means of effecting salvation. Moreover, we are not to inquire into the secret will of God; but all our actions must be directed according to his revealed will: and we ought, therefore, to wish and aim at the salvation of all those to whom God vouchsafes to grant the saving Gospel.

Neither is the endeavour of this Ministry, in drawing those to Christ who will never come, vain. In the first place, because, whilst they are performing their duty, they are relieving their own consciences. Secondly, because, though the exertions of the ministry in behalf of the reprobate, fail of their intended effect, they abundantly answer their purpose in all those fore-ordained to salvation. Lastly, because by this means infidels and reprobates will be condemned in the day of judgment, and deprived of very excuse for their sins; having disobeyed the calling through the perverseness of their own evil affections.–And thus far as to Paul’s intention.

John Davenant, An Exposition of the Epistle of St. Paul to the Colossians (Edinburgh: The Banner of Truth Trust, 2005), 1:323-325. [Italics original, underlining mine.]

Marlorate:

Therefore the testimony of John tends to this end, which he bears of Christ, that we believe in him. Faith is that by which behold this light, know the same and embrace it. By this grace was set forth to the world, not only the testimony which John bare concerning Christ, but also the testimony of all the Apostles and Evangelists, both by voice and writing. And therefore it is said in the end of the Gospel: “These things are written that ye might believe that Jesus is the Son of God.”

But what is the profit of this faith? The profit (says he) of this faith is, that ye believing might have life through his name.

Moreover the grace of this light, must be set forth before all men, for God would have all men to be saved, and come to the knowledge of the truth. Also it is said, “Preach ye the Gospel to every creature,” &c. B. [Bucer] Whereupon Saint John Baptist Preached the Gospel to the Soldiers and Publicans.

Augustine Marlorate, A Catholike and Ecclesiasticall exposition of the holy Gospel after S. Iohn, trans., Thomas Timme (Imprinted at London by Thomas Marshe, Anno Domini. 1575), 13. [Some spelling modernized.]