Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	faith_n	good_a	timothy_n	1,872	5	11.8568	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89274	Mercies for man. Prepared in, and by Christ, even for such as neither know them, nor him. Discovered, that they might know, and enjoy them. Or a discourse of the interest there is for all men in, and by Christ in the end, and usefulmesse of the beleevers peculiar priviledges and service. In which is also some information about that service to which the grace of God, that bringeth salvation to all men, instructeth, and obligeth the beleever for the good of them all, according to capacity, and opportunity given him. Likewise some directions for, and concerning Christian magistrates. In the opening some instructions arising from the Apostles exhortation to Timothy, 1 Tim. 2.1, 2. Delivered in November 1653. at the Munday meetings at Black-Friers: and because what then was spoken, met with some publick opposition, this is now published for further satisfaction. Written by Thomas Moor, Junior.	Moore, Thomas, Junior.	1654 (1654)	Wing M2605; Thomason E744_1; ESTC R207022	135,708	156

c. Chap. 4. 1. 5. To keep it without spot unrebukeable unto the appearing of Jesus Christ 1 Tim. 6. 13 14. And to that purpose To charge some that they did teach no other Doctrine nor give heed to fables c. And to abide or stay long at Ephesus for the doing this That so such charges might be insinuated and charged home not by rash and hasty censures and restraints by a compulsive Law as the Kings of the Gentiles exercise Lordship over them Mat. 20. 25. 28. and 23. 8. 11. But by holding forth the faithful word amongst them and that with long-suffering and doctrine as hath been taught and going before others therein in all things shewing himselfe a patterne c. as 2 Tim. 4. 1 2 5. and 2. 24 25. Tit. 1. 9 11. and 2. 1. 7. The Apostle having I say committed this Commandement and charge to Timothy Chap. 1. 3 4 15 18. That according to the Prophesies that went before on him and by that furniture of Instruction Gifts and Grace conferred on him he might war a good warfare holding faith and a good conscience c. this service to which he was furnished and appointed being weighty and that it might be blessed and succesful He doth therefore in these two verses that we have read exhort that first of All in the first place alwayes and in order of nature as the first thing in and unto All his service not onely himselfe but All his Brethren with him that have their faces Sion-ward whose hearts joyne in the promoting and furtherance of such service should have their eye or heart directed unto God for Accommodation Preservation Blessing in and unto such service as he appoints them too Even as the eyes of a servant are to the hand of his master and of a maid to the hand of her mistresse Psal 123. 1 2. And that this is the occasion end and scope of this exhortation appears not onely by considering the word therefore as it hath relation to the latter end of the foregoing Chapter but also by comparing herewith the 7. and 8. verses of this Chapter which also clearly shew the word Therefore in the first verse to have relation especially and directly to the 18. and the beginning of the 19 verses of the first Chapter In that 7. and 8. verses of this second Chapter the Apostle declaring his owne Ordination Appointment and Furniture to be one of the prime Apostles and Teachers of the Gentiles in the faith and verity of the Testimony of God concerning Christ mentioned in the 4 5 and 6. verses as now come forth and committed to them he Therefore on this occasion and to the end his ministration may be blessed profitable and succesfull doth will or desire that men pray every where lifting up holy hands without wrath and doubting So here having commit ted this Commandement and Charge unto Timothy as one of those secondary Ministers who having beleeved and been reconciled and received the word of reconciliation in believing by Jesus Christ and mediately through their word as Joh. 17. 20. with 2 Cor. 5. 17 18 19 20. were to carry on the same work holding fast the platform of sound Doctrine which they had received from them and so building upon and according to the foundation of Doctrine as laid by them who as wise master-builders had laid the foundation 2 Tim. 1. 13 14. Tit. 1. 11. 15. 1 Cor. 3. 10. He exhorts that first of all prayers be made c. And in this exhortation to the making Prayers and Thanksgivings thus occasioned and to this end he exhorts that the said Prayers and Thanksgivings be made for All men Now in That the Apostle in such an exhortation to Prayers and Thanksgivings thus occasioned and to such an end That the servants of Christ in the Gospel might war a good warfare c. as foreshewed doth exhort That Supplications Prayers Intercessions and giving of Thanks be made for All men It doth fully imply and signifie to us this note of Instruction That the service or warfare not onely of the first Apostles but that also to which Timothy and so the succeeding secondary Ministers in the Gospel of Christ are furnished and appointed It was and is to be exercised Amongst and for the good of All men indefinitely and generally where ever by Gods providence they are set Like as John the forerunner of Christ was sent for a witness to beare witness of the light That all men through him that light witnessed by him might beleeve Joh. 1. 7. And our Saviour himselfe in his owne personal Ministration while he was in the world was so the light of the world Joh. 9. 5. Though in respect of that his personal Ministration he was primely sent to the lost or scattered sheep of the house of Israel Mat. 15. 24. and yet to All of them Act. 3. 26. And therefore limited his Disciples Commission while he was on earth Mat. 10. 6. yet he was therefore a Minister of the Circumcision not onely therein to confirme the promises of God made to the Fathers but also that thereby the Gentiles might glorifie God for his mercy as it is written For this cause I will confesse to thee among the Gentiles or Heathen I will sing unto thy name Againe he saith Rejoyce yee Gentiles with his people and land him all ye Nations Rom. 15. 8 9 10 11. So those his first Apostles or Messengers were by him sent into the world as the Father sent him in respect of his Mission for Ministration of the Gospel Joh. 17. 18. And after his Resurrection as his Ambassadors their Commission was enlarged by him on the Account of his owne as to the extent of his Ministration or plaine preaching the peace he had made being enlarged by the Father Mat. 28. 18 19. They were to goe into All the world and preach the Gospel to every creature To preach among the Gentiles the unsearchable Riches of Christ in such manner as before it had not been named to which they were immediately furnished and commissionated and to make All men see c. Mark 16. 15. with Eph. 3. 8 9. and Rom. 15. 15 21. And this grace and Apostleship they received for obedience to the Faith among all Nations for his name Rom. 1. 5. And therefore according to the Commandement of the everlasting God they were to make known the mystery as so revealed and that out of the Scriptures of the former Prophets unto them All that they might beleeve Rom. 16. 25 26. And that they might make all men see what is the fellowship of the mystery which had been hid from generations past As they were to baptize the Nations with their word or doctrine as the first and maine part of the work to which they were sent 1 Cor. 1. 17. sprinkling or dropping that on them as Isa 52. 15. Deut. 32. 1 2 3. with Rom. 15. 21. So also together there with as an outward seale of the

of godliness and honesty to get peace with any or live quietly with them that will be worthily reputed a loving the things of the world and the love and fellowships of or peace with men more then him or the praise of men more then the praise that comes of God alone and will render a man unworthy of him Mat. 10. 32 39. John 12. 42 43. Yet a man living in all godliness and honestly he may lead his life quietly and peaceably with and amongst those that are ungodly turbulent unjust and devising deceitful matters against him and that for Christs sake and the Gospels or at least he may endeavour it as much as is possible by being for peace even while they are for war Psal 35. 13 14 20. and 120. 6 7. and yet not joyne or comport with them in their ungodly principles or wayes nor allow or have fellowship with their unfruitful works of darkness but in a constant holding fast faith and a good conscience exercising himself in godliness and honesty be alwayes fleeing from and avoiding them departing from iniquity according to the teaching of that name and grace of Christ professed by him and so reproving them bearing witness and striving against their sin and that with meekness long-suffering and doctrine and yet with constancy Heb. 12. 3 4. 2 Tim. 2. 19 26. and 4. 1 5. However then this is first to be minded the Saints of God such as through grace believe they are to lead their lives and be continually exercised each according to their capacity in godliness and honesty Godliness is the true or right worshipping of God the honouring or glorifying of him and walking in a right acknowledgement of him in all things and so in service of him according to the teachings of that grace that brings salvation to all men which in that appearance of it by Christ teacheth that denying all ungodliness we should live godly See it explicated by this Apostle 1 Tim. 4. 8 10. Having exhorted Timothy to exercise himself to godliness on this account that it's profitable to all things he proves that thus verse 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men especially of them that believe where comparing the verses it appears that the trusting in and so the whole worshipping of the living God in and according to that declaration of his name in his Son where he hath revealed himself to be the living God the Saviour of all men especially of them that believe This is godliness or right worshipping of God and so to be exercised herein and hereto was to exercise himself to godliness which he should finde profitable to all things even to his teaching and strengthening in this present day to all his service and suffering And so with this 1 Tim. 4. 7 8 10. agrees that description of a godly person Psal 1. He that walks not in the counsel of the ungodly nor stands in the way of sinners nor sitteth in the seat of the scornful he refuseth foolish and unlearned questions and positions of science falsely so called such teachings counsels and documents about the worship and acknowledgement of God or of Christ as in which God in Christ is not honoured according to his word But the great testimony of God concerning him which is the summe of all the matter of the Fathers teaching or learning Joh. 6. 45. Eph. 4. 20 22. and the key of knowledge for opening all things pertaining to the knowledg and worship of God is laid by And so the fear and worship taught by the precepts of men or after the wisdom of this world which is foolishness with God and teaches enmity to the truth and way of worshipping God as it is in Jesus he avoids refuseth and shuns such ungodliness and also flees youthful and fleshly or worldly lusts and exerciseth himself to godliness 1 Tim. 4. 7. and 6. 11. 2 Tim. 2. 22 23. that is as in the Psalm his delight and continual exercise is in the law or doctrine of the Lord the old Commandment preached from the beginning the testimony of God concerning Christ the law of liberty as explicated James 1. 25. he looketh into it and continueth therein his faith his fear his whole worship acknowledgement and service is taught by and according thereto he shall be stable successful and so blessed in his deed and accordingly we have a description of ungodly persons though having a form of godliness yet denying the power the root and life thereof And with it a declaration of the general reason they are so unstable and easily tossed to and fro with every wind of doctrine as Psal 1. 4. with Eph. 4. 14. and do so much miscarry in their apprehensions of all things pertaining to the knowledge and worship of God They erre in vision they stumble in judgement Isa 28. 7. and 29. 9. the description of them I say and the general reason of such their erring and instability we have Isa 29. 11. The vision of all was become unto them as the words of a book that is sealed c. and so rendered by them to others and this fundamental blindness it may seem God had now in part given them up unto but it was because they had first wilfully closed their own eyes and made it their own proper wilful iniquity against the light and reproof of grace as Isa 28. 10 11 12 13. with Mat. 13. 13 14 15. The Vision of all is Jesus Christ as declared in the Gospel in whose face now God hath manifested the light of his glory so as he that seeth him seeth him that sent him he that believeth on him believeth on him that sent him John 12. 44 46. 2 Cor. 4. 6. yea he is that true light that in revealing the Father doth manifest all things in their proper colours The Light of the world John 8. 12. and 12. 46. with Eph. 5. 13. That vision spoken of Hab. 2. 2 3. compare Heb. 10. 37. 'T is to us Jesus Christ as now declared in that preaching of the Cross who was before witnessed in the Law and Prophets compare Isa 29. 11 14. with 1 Cor. 1. 18 19. c. This therefore called the Vision of all because it 's the Vision of all Visions the foundation and key of knowledge for the opening of all doctrines the great things of Gods Law Hosea 8. 12. Mat. 23. 13 23. Luke 11. 52. and also because it 's the Vision of for and to all men the light of the world it holds forth tidings of great joy of greatest and most excellent concernment for them all and at all times Luke 1. 10 11 14. Prov. 8. 1 6 7. 1 Tim. 1. 15. This is rendered as a sealed book when the Gospel as preached by the Prophets and Apostles in and according to the import of its own expressions is looked upon and presented as a Riddle or hidden thing in which

good of others though those among whom they live neither acknowledg it nor desire it yet are to prosecute it as their main designe to give them that which is due to them namely To let them know of and see the grace of God in Christ towards them and the instructions and reproofs thereof in the tidings and patterns of it according to capacity and opportunity given them and therefore to abstain from fleshly lusts and to deny themselves in whatever might hinder them as the grace of God in Christ that brings salvation to all men teacheth them for the good of others and in so doing shall live honestly These two godliness and honesty are answerable to those two great Commands on which hang all the Law and the Prophets the grace of God that bringeth salvation to all men requiring and affording motive and motion to the same Thou shalt love the Lord thy God with all thy heart with all thy minde with all thy soul with all thy strength The second is like unto it a Spring or Fruit of it Thou shalt love thy neighbour as thy self Yea these are contained and found in those two great Commands of the Gospel which it gives ground for and moves to and writes in the heart of the believing receiver of it To believe on the name of the Lord Jesus Christ in which the Father is believed in loved and so rightly worshipped as is foreshewn The other is like unto it and indeed but the Fruit of it and part of the same Commandment and therefore both are called one Commandment 1 John 3. 23. That we love one another as he by the grace of the Gospel obligeth and hath given us Commandment And so this living in godliness and honesty answers to and gives explication of that chap. 1. 18. Holding faith and a good conscience which are begotten and ingendered and we strenghthened to hold fast and walk in them through his grace as declared in that name of his in his Son in our looking seeking or adhering to it according as by that grace extended we are directed and strengthened Therefore the Psalmist Psal 24. after he hath given this description of those persons that are capable subjects of everlasting dwelling abiding and having fellowship with God vers 4. He that hath clean hands and a pure heart that hath not lift up his soul to vanity nor sworn deceitfully which verse in each of the parts answers to godliness and honesty here Then in vers 6. he gives the fundamental or bottom-description of them or rather a declaration who they are in whom the truth of the former description found This is the generation of them that seek him that seek thy face O God of Jacob now the glorious face of God is clearly manifested in the face of his Son as delivered to death for our offences and raised again for our justification and in seeking looking to or beholding his face as there revealed in righteousness the heart is therein sprinkled from an evil conscience and the body washed with pure water as Heb. 10. 22. 2 Cor. 3. 18. the heart purified through obedience to the truth to unfeigned love of God and Brethren 1 Pet. 1. 22. For therefore hath God condemned sin in the flesh in condemning his Son in the flesh for sin that the righteousness of the Law not onely life and peace the end of it but even the righteous affections and services towards God and men which it required but gave no strength to perform might be fulfilled in them who walk not after the flesh consulting with it or minding the things of it but after the Spirit that bears witness of and glorifies Jesus and the glory of God as in the face of him and so such use of the Law is good as is according to and taught by that glorious Gospel That Jesus Christ came into the world to save sinners 1 Tim. 1. 11 15. Thus having seen what that is in which the believer is continually to be exercised and lead his life as here expressed under these terms In all godliness and honesty We come here to consider How in this exercise not neglecting wavering or shrinking from it but in all godliness and honesty the grace of God teaches them and for the good of others to lead a quiet and peaceable life Quietness and peaceableness is sometime opposed to timerousness doubtfulness and hastiness and signifies quietness patience and confidence in waiting for the accomplishment of Gods word and his own bringing to pass the good things he hath promised in his own time and way without making such unreasonable haste as is unsuitable to believing in God for the accomplishment of his word as sometimes Abraham began to do in concluding Eleazer to be his heir and after in taking Sarahs advice to go in to his Maid and then because that brought forth something suitable to their expectation concluding presently that birth of the wisdom and strength of the flesh was the promised seed in this sence quietness is to be understood in that counsel to Ahaz Take heed and be quiet fear not neither be faint-hearted if ye will not believe surely ye shall not be established Isa 7. 4 9. And that to Israel Isa 30. 15. Thus saith the Lord In returning and rest shall ye be saved in quietness and confidence shall be your strength though they would not take it but would trust to their strength and swiftness And so also quietness and assurance Isa 32. 17. may in the first place signifie for the work of righteousness that is already wrought in Christ is peace He hath made peace by the blood of his Cross by him to reconcile all things take out the enmity that came in by sin and restore the whole creation which yet waiteth for the manifestation of the Sons of God but shall then as certainly be accomplished as that which he hath already actually finished in himself that the other may be brought to pass by him when he shall take to him his great power and raign and bring those that sleep in Jesus with him Then shall his people dwell in a quite habitation and sure resting places and their eyes that now sleep in him shall see Jerusalem a quiet habitation c. compare the whole chapter with chap. 32 22 c. and chap. 11 and 12. Now the effect of this righteousness of God as manifested in that don● and from thence expected in accomplishing that to come is quietness and assurance for ever It being believed begets and works quietness and confidence in waiting now as well as it shall bring forth quietness and assured rest and peace for ever in enjoyment by way of actual possession then when that King shall reign in righteousness c. And so also the words quietness and assurance are here to be understood surely it is good both to hope and quietly to wait for the salvation of God Lam. 3. 26. Yea he that truely hopes for those things

such are proud c. To this therefore consider 1. That it is by the wisdom and power of God as exercised in and through Christ for the good of men which otherwise it could not have been That Kings reign and Princes decree justice that Princes rule and Nobles even all the Judges of the earth Prov. 8. 15 16. And for him that they should do his will Col. 1. 16. The most high ruleth in the kingdom of men and yet giveth it or commits the outward administration of it in this world into the hands of men and reserves it in his own hands and pleasure to give it to whomsoever he will Dan. 4. 32. God standeth in the Congregation of the mighty he is as it were at the stern of Government and his eyes are upon them to see whether they will observe his counsel which because they will not he will take away their places and power from them one after another but in the mean time while he continues it to them he hath said They are Gods and all of them children or resemblers of the most high who is the King of Kings and Lord of Lords Psal 82. 1 6. For promotion cometh not from the East or West or North or South but God is the Judge he putteth down one and setteth up another 2. Consider his instructions and counsel to us directing us in what maner honour and acknowledgement is to be yeilded them from us Exod. 22. 28. Thou shalt not revile the Gods nor curse the Ruler of thy people which the Apostle Paul citing Acts 23. 5. by what he saith upon it signifies That had he wist that had been Gods high Priest he would not have reprehended him in such maner of expressions with so little reverence or respect to his person as in that saying God shall smite thee thon whited wall he would rather have observed that counsel he gives to others Not to rebuke and Elder but so as with humble submission and intreaties as a Father 1 Tim. 5. 1. where if by Elders he mean Elders in the Church such as went before others in the word of the Lord yet then by Fathers to which in respect of honor or reverence due to them he compares them must needs be meant after the flesh in natural and civil relation and so Children are to honour their Parents Servants their Masters Subjects their Rulers Curse not the King despise not contemn not as if not meet for that place or honour that God hath put upon him over thee no not in thy Bed-chamber or thought Eccles 10. 20. If God should by his providence order over us as our Parents Masters or Rulers such as themselves were evil and so give us sometime a Governour or Governours in anger and as a chastisement yet while they are by him so ordained and set over us they are to be honoured and acknowledged by us as such and we to be subject to them Saul was a King given unto Israel in Gods anger yet when by providence he was set over them they were reputed sons of Belial that despised him and refused to acknowledge him by bringing him presents and reviled him saying How can this man save us 1 Sam. 10. 27. Yea the people of God when in Babylon under captivity yet have owned and acknowledged those things the power given them over them as of God and yeilded honour and subjection to them see Dan. 2. 37 38. Thou Oh King art the King of Kings for the God of Heaven hath given thee a kingdom power and strength and glory and wheresoever the children of men dwell he hath made thee Ruler over all So did Shadrach Meshach and Abednego acknowledge and repute him worthy the honour of being King while God did give him that power though he so ill used it Dan. 3. 17 18. so Daniel again chap. 6. 21 22. so Paul to King Agrippa Acts 26. 2 13 19 and so in all their complaints to God of the greatest idolatries and wickedness found in them yet they have accounted them worthy of that honour to be owned and acknowledged as their Kings and Princes while God had not rejected them from being so Ezra 9. 7. Nehem. 9. 34. yea the subjection required and to which the grace of God in Christ that brings salvation to all men instructeth goes further then onely to account them worthy all honour and yeild the reverence and fear due namely 2. To obey them to be subject to their power in obedience to their Commands and Ordinances either by doing the things required and that with more readiness if good works and without gainsaying also to do the things required though oppressive if it may stand with godliness and honesty with holding fast faith and a good conscience and where the doing of the things required will not stand with that that we cannot obey them in the Lord by doing yet then to obey and be subject to their power by suffering yea if we in such a capacity as private Christians as before could resist yet we are exhorted to be subject for he that resisteth the power resisteth the Ordinance of God of whom it is ordained to be his instrument and so they in whom it is as his ministers for the punishing of evil doers and for the praise of them that do well and he oft makes use of them as instruments for the doing this in things within their sphere though they be evil men and know him not and sometimes otherwise then they thought or intended and though they too frequently lift up the horn and use their power contrary to his counsel and against his people yet forasmuch as they are Gods ministers appointed to better service and for general good they must not be resisted their power not despised while God sees good to continue them in it therefore saith the Apostle Ye must needs be subject not onely for wrath or because you are forced to it and cannot avoid it but if you might yet for conscience sake Rom. 13. 1 5. So Peter exhorting to shew forth the vertues of Christ and to have the conversation honest among the Gentiles abstaining from fleshly lusts c. he addes 1 Pet. 2. 13 18. Submit your selves to every Ordinance of man for the Lords sake as in the case of servants Eph. 6. 5. Obey in all things your Masters in singleness of heart as unto Christ so here every Ordinance of man either by doing or suffering as may stand with and be in the acknowledgement and service of the Lord the great Master and for his sake whether it be to the King as Supream or so to any power that is by his providence the Supream power over us or unto Governours as sent by them c. and so the nature of the subjection required as before opened to be either in doing or in quiet and patient suffering though wrongfully yet not resisting the power is shewed in the case of servants to their masters following this

and propounded as equivalent with it in ver 18 19. and so the Apostle Paul to Titus mentions this as one of those things which the grace of God that brings salvation to all men teacheth the believing receiver of it To be subject to principalities and powers to obey Magistrates to be ready to every good work signifying that we are to be subject to and obey the power where we cannot with chearfulness or if not at all do the work required Tit. 3. 1. with chap. 2. 11 12. they well knew that it would be found too frequent in these latter dayes especially in such as retaining a form of godliness a great shew and pretence of worshipping God yet deny the power of it that Vision of all the truth as in Jesus not onely without fear to speak evil of dignities and despise dominion as Jude 8 9. but also to be proudly disobedient to Parents truce-breakers incontinent fierce traytors heady high-minded loving pleasures ease kingdom glory and to have their will here more then God 2 Tim. 3. 2 5. and therefore have so plentifully instructed exhorted and charged us in this particular 2. The believers life in all godliness and honesty is to be led quietly and peaceably towards and as much as is possible with all men with whom he leads his life and conversation or hath occasion to converse toward all men he is to demean himself quietly and peaceably in his holding forth the tidings and patterns of that grace of God that bringeth salvation to them though therein he shall have occasion to contend earnestly for the faith with some and to rebuke and reprove others yet he is to do this with all long suffering and doctrine Let him shew out of a good conversation his works with meekness of wisdom though not the wisdom of this world or such meekness as that teacheth to hide mince or be ashamed of his words before an adulterous generation to be negligent remiss or sparing in striving for the truth of the Gospel or against mens sin as the truth we have learned in Jesus instructeth and leadeth us that is so far from being the meekness and gentleness of Christ that it is on the other hand ungodliness dishonesty and a shunning the Cross of Christ yet in doing the work of an Evangelist or holding forth the faithful word and shewing forth the vertues of Christ and that both in season and out of season with diligence and constancy we are therein and according thereto to shew forth all meekness to all men gentleness easiness to be intreated Jam. 3. 13 17. 2 Tim. 4. 1 5. For the wrath of man works not the righteousness of God and therefore we are to avoid foolish and unlearned questions and strife of words which tend to no profit but to the subverting of the hearers from a right and plain understanding knowing that they do gender strifes and the servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing the ignorant and them that oppose themselves c. 2 Tim. 23. 25. and so therein patiently enduring and suffering not onely Gods chastisements his gracious afflictions more immediately ordered from his own hand but also their wrongs and injuries Let every one of us please his neighbour for his good to edification for even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Rom. 15. 2 3. which in the place where it is written Psal 69. 9. is joyned with this other saying The zeal of thine house hath eaten me up which is applied to and said to be verified in his driving the buyers and sellers out of the temple in which action mentioned John 2. 14 17 18 c. he did not directly please them but as may appear by the Evangelist compared with the Psalm did therein render himself and became a stranger to his brethren c. Psal 69. 8. he displeased them and was despised in their eye and they thought it strange as John 2. 18. but though he could not please them in winking at and suffering without sharp reproof their profanation of his Fathers house the truth of which as now come forth is the temple of his Body his person as delivered to death by the Father destroyed and crucified by them and raised up again in three dayes as plainly explicated by himself in the following verses of that John 2. neither would it have been for their good therein or so to have pleased them yet in doing that and having done it and so in all his doings among them he pleased them for their good to edification in not regarding or seeking in any of these things to please himself or to glorifie and get honour and praise to himself among them doing nothing through strife and vain-glory but in lowliness of minde preferring them before himself in giving honour to them so as in tendering of them and bearing with their evil manners enduring their contradictions quietly and patiently suffering them without reviling again he in all his zeal and constancy for his Fathers name and glory yet therein pleased not himself but as it is writien The reproaches of them that reproached thee fell upon me and he willingly without striving or retorting bore and suffered them So though we cannot at any hand please them in having fellowship with them in their unfruitful works in their notions and wayes of ungodliness nor in their fleshly lusts not run with them to the same excess of ryot wherein they will think it strange 1 Pet. 4. 3 4. Eph. 5. 4 11. neither would it be for their good to edification therein or so to please them The grace of God that brings salvation to all men teacheth us rather and for their good to reprove them and not by any means or whatever befal us from them not to desist from striving against their sin but this so as with meekness of wisdom and in doing this not to please our selves seek our own glory or praise from or amongst men but quietly bearing their injuries reproaches wrongs without retorting the like on them or seeking to vindicate our own name or walking unlovingly towards them and this will be a means to please them and that so as for their good to edification therefore Pauls exhortation to Timothy 2 Tim. 4. is To exhort rebuke repove in his preaching the word with all longsuffering and doctrine and therein to endure affliction and still go on doing the work of an Evangelist or Messenger of peace True they are to strive together for the faith of the Gospel and in nothing to be terrified by their adversaries from their holding fast faith and a good conscience or walking in godliness and honesty Phil. 1. 27. but yet they are therein to go on in a quiet enduring the contradiction of sinners they meet with still striving against their sin so resisting their contradictons with patient enduring and

with them and by them as instruments to understand the will and minde of their great Lawgiver in attending on his sayings so to all helps for the understanding and usefulness of them they having in that particular for direction in those weighty affairs lying upon them more especial need of being well furnished with wisdom in the knowledge of him and teachings of his grace Mat. 23. 8 9 10 11. and 20. 25 26. Yea they are to defend and protect them from being hindered or regulated by any other worldly or humane power under them in matters of their faith or fear towards God they should set up no Lords in the room of Christ over the consciences of men nor to disturb them in their quiet and peaceable service of him in their generation or limit them therein unless in matters of circumstance as to places and times and the like for some publick services God hath set Rulers to be a terrour to evil works and it will surely be a very evil work in any to be Lords over Gods heritage in the forementioned respects though under pretence of being Pastors or Feeders of them 1 Pet. 5. 3. The Decree made by Darius that we read of Ezra 6. 6 7 10. may be here commended to them the like in some cases may be needful and good for them to make now Therefore Tatnai Shether Boznai and your companions let the work of this house of God alone do not hinder it directly or indirectly by withholding from them any thing to their furtherance allowed them by the Law or Authority of the Nation That they may pray for the King and his Sons Yea vers 12. he prophesies The God of Heaven that hath caused his name to dwell there destroy all Kings and people that shall put to their hand to destroy or alter this house of God at Jerusalem the truth of which is Jesus Christ as now declared in the Gospel to us in these last days and dwelling in the hearts and societies of those that receive and keep his sayings and as this demeanor of his to the Jews in that case was acceptable then so will it be acceptable now in the Rulers of the Gentiles and the grace of God especially obligeth and requires it of Christian Magistrates so to demean themselves towards the Servants of God under their Government that they may have liberty and encouragement afforded them under their protection to lead a quiet and peaceable life in all godliness and honesty But it may be here said How shall they know which are the Saints of God and right worshippers that they onely may be so permitted and protected in their liberty by them To this I answer They can hardly so perfectly know them as to distinguish them from all others that are like to them especially in these last days there being so many that have specious shews pretences of godliness by whom yet the power of it is denied so many Tares that bring another and contrary fruit that yet in their springing up are so like the Wheat that they can scarcely be discerned or distinguished from the Weat by the Servants till by their fruit they appear Mat. 13. 25 26 27. Likewise they when they are discerned yet they are so mixed together with the Wheat and growing so neer and like unto them and seemingly from the same root or kernel that they cannot be pluckt up without much danger and detriment to the Wheat There can be no Laws made or course taken for the pulling out of the one that will not tend to the infringement disturbance if not rooting up of the other also Therefore though the Servants of the housholder that as his Ministers are Rulers in the Field of the World at any time should be such as can and do discern and distinguish between the Tares and the Wheat and be assured of the rightness of their judgement according to the word of God the testimony of Jesus which is the key of knowledge yet they are not to endeavour by their Laws or in the exercise of their Power and Authority to gather out the Tares but let them alone also and so let both grow together untill the time of the Harvest left they pluck up the Wheat also vers 29. Yea it is to be feared and hath been formerly found true If they enterprise such a work they will pluck up more Wheat then Tares Let them grow together therefore till the time of the Harvest And this counsel of our Saviour they may take without learning that voluntary humility under the pretence of charity in which is somtimes more policy then grace to own and acknowledge all that have any such profession appearance or forms of godliness as the true Wheat or godly Person the right worshippers the one as contrary to another at least in the issue and fruit of their doctrines and wayes as light is to darkness if in listening to the testimony of Jesus and of the grace of God as manifested in him which are the great things of his Law they have been helped to understand and know the voice of the Son of God the great and true Shepherd and so where he feeds which grace is much to be desired and followed after in inquiring at the mouth of his testimony as declared in the Gospel as Cant. 1. 7 8. Then as by it they are also helped to discern and distinguish the voice of a stranger they are not to follow it but to avoid and have no fellowship with such as by the true light they discern to have a form of godliness but deny the power thereof in their unfruitful works of darkness but rather reprove them yea to note them to others and admonish them To mark and avoid such as cause divisions and offences contrary to the doctrine which we have learned of the first Apostles for such serve not the Lord Jesus but their own lust appetite or will and by good words and fair speeches deceive the hearts of the simple and so to reprove them with all long suffering and doctrine according to their capacity Joh. 10. 4 5. Rom. 16. 17 18 19. Eph. 5. 11 15. 2 Tim. 3. and 4. 1 2 3. such instructions and counsel is generally good and needful to be heeded of all Christians as Christians the Rulers as well as the ruled Psal 101. 1. 4. and 40. 4. But for plucking up and gathering into bundles to cast into the fire they must let that alone till the end of this corruptible world even this world as Luke 20. 34 35. in which the children of it marry and are given in mariage as opposed to that World in which they that shall be counted worthy to obtain it and the Resurrection from the dead neither marry nor are given in mariage but are as the Angels of God of this World the glorious peaceable and righteous Kingdom and Government of Christ is not John 18. 36. Therefore in this World his Servants must have