Selected quad for the lemma: glory_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	jesus_n	light_n	shine_v	6,139	5	9.4807	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

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

and things wherewith one may edifie another And in so doing if in any thing the whole or part be otherwise minded then is right God shall in due time reveal even that unto them Nevertheless whereto we have attained through the light and instructions of the Gospel that Vision of all the Key of knowledge for the opening all particular Precepts and Ordinances Let us walk or go an end by the same Rule not laying down any of his Ordinances because others cannot joyne with us in them though we may and are to lay down any thing meerly indifferent and so any thing circumstantial in Ordinances as to the maner of observance as far as is indifferent and may be without evil when and as it may be for the greatest good of our brethren and to avoid offence yet not to throw by any of his gracious appointments but to go on in such observance of them as grace teacheth us minding the same thing without severity or rigidness towards or judging of our brethren that are scrupulous in many of the things we do Phil. 3. 14 15. Divers other occasions we might have mentioned of disturbing and breaking the peace among believers which therefore as well as because they are otherwise hurtful and in themselves very evil we are admonished of as idleness or being tatlers busie-bodies not diligently and so as may be in and with fervency of Spirit serving the Lord minding their own business that after any consideration in spiritual or temporal affaires which God by his providence layes before them and according to the instructions of the Gospel requires of them but being slothful and negligent therein and medling with the matters of others 1 Thess 4. 11. 2 Thess 3. 6 10 11 12. 1 Tim. 5. 13 14. 1 Pet. 4. 15. Those exhortations are to this purpose good and needful Rom. 12. 9 10 11. as also they have reference to the foregoing verses likewise readiness to entertain or harbour evil reports or thoughts of others or keeping in minde the weakness evils or things injurious to us found in any of our brethren with many the like which I shall not particularly mention will be occasions of disturbing the peace and quiet of the believers in all godliness and honesty among themselves To conclude therfore I may say as the Apostle Peter Finally that our prayers for all men for our selves and others be not hindered Be all of one minde having compassion one of another love as brethren be pittiful be courteous c. 1 Pet. 3. 7 8 9 10 11. Let all bitterness wrath clamour and evil speaking be put away from you with all malice and be ye kinde one to another tender hearted forgiving and forbearing one another even as God for Christs sake hath forgiven you who did forbear and walk tenderly towards you before you did acknowledge any evil and until by his goodness you were moved thereto and then gave you forgiveness entertained you into fellowship again without upraiding And let nothing be done through strife or vain-glory nor in hypocrisie or with partiality Eph. 4. 31 32. Phil. 2. 3 4. Rom. 12. 9 11. Jam. 3. 17. That so you may be at peace among your selves for God is not the Author of confusion but of peace 1 Cor. 14. 33. Thus having seen what it is for the believer to lead a quiet and peaceable life in all godliness and honesty We come in the next place to consider 2. How the believers leading a quiet and peaceable life in all godliness and honesty tends so much to the good of all men We shall shew it in these two things 1. It tends much to the believers own advantage profit and furniture for the good of others 2. It tends to the adorning the name and doctrine of our God and Saviour and so manifesting the truth and goodness of the Gospel and way of it before them 1. This tends much to the believers own advantage furtherance and growth in grace and in the knowledge of Jesus Christ which is for the good of all and to be made to appear unto them Therefore the Apostle exhorts Timothy To exercise himself to Godliness to give himself wholly to these things that he might be a good minister to others by growing himself being nourished up in the words of faith and of good doctrine whereunto he had attained that his profiting might appear to all for in doing this saith he thou shalt save thy self and them that hear thee 1 Tim. 4. 6 7 15 16. Great is the gain of godliness if the believer walk honestly in it and be content with what he hath 1 Tim. 6. 6 11. It 's the way in which the believer shall certainly meet with strength against preservation and deliverance from the evil of Satans temptations and his snares laid in something or other of this world after which we are naturally lusting Eph. 6. 10 16. 1 Pet. 5. 7 8 9. Yea Satan will be herein deprived of the opportunity he desires for getting advantage over us 2 Cor. 2. 2 10 11. This I say then Walk in the Spirit in the light instruction motion and direction of the Spirit which is in and with the testimony of Jesus and of the glory of God as manifested in the face of him taking and shewing of the things of him and so lifting up and glorifying him and so by that Vision of all leading into all truth instructing and directing to and in all godliness and honesty Walk in the Spirit if we live in it and ye shall not fulfil the lusts of the flesh Gal. 5. 16. Yea it 's the way by which we shall get more victory and be dayly more instructed and strengthened to turn from those idols of iniquity set up in our hearts that hinder our Prayers Ezek. 14 4 7. 1 Pet. 3. 7. and to wait for his Son from Heaven 1 Thess 1. 3 9 10. and so meet with saving to the utmost Rom. 1. 16. 17. 1 Cor. 15. 1. 3 4. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 1 John 5. 4 5. Whose keepeth his word in him verily is the love of God perfected 1 John 2. 5. Therefore thy word have I hid in my heart saith David that I might not sin against thee And again Order my steps in thy word and let not any iniquity have dominion over me Psal 119. 11 133. For by that Law of liberty or joyful sound as then witnessed in the Law Oracles and Prophets was he warned and in keeping thereof had great reward as to the discovery and purging out secret iniquity and preventing presumptuous transgression Psal 19. Yea hereby these things being in us and abounding a more abundant entrance shall be administred to us into the everlasting Kingdom of our Lord and Saviour Yea they will make us that we shall be neither barren nor unfruitful therein but he that lacketh these things is blinde and cannot see afar off and hath

To remember the law of Moses his servant so we are further counselled as in the prophesie Hab. 2. 2 4. That we may be strengthened to run with patience the race set before us to read the vision where it 's now more plainly written looking unto Jesus c. For consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your mindes ye have not yet resisted unto blood striving against sin Heb. 12. 1 4. Be but patient a while the coming of the Lord draws nigh then you shall not need to run back to Moses nor to be under a Law so suitable to servitude bondage and misery But the Law shall go forth out of Sion and the Word of the Lord from Jerusalem to judge the Nations for he shall judge among many people and rebuke strong Nations afar off and they shall beat their Swords into Plow-shares and their Spears into Pruning-hookes and the Nations shall learn war no more then shall the Earth be full of the knowledge of the Lord as the Waters cover the Sea Isa 2. 1 4. Mic. 4. 1 4. Isa 11. Then for all your shame you shall have double glory in your own land you shall rejoyce in your portion c. Isa 61. We may not further enlarge to this onely this word Notwithstanding the day of the Lord draws nigh and there is such full demonstration of it in the Gospel and of the blessed hope then that were it minded were enough to stablish the hearts of believers in their patient waiting for the coming of the Lord even as the husbandman waiteth hath long patience for the precious fruit of the earth yet still we finde it needful and now as much as ever to press the Apostles exhortation 2 Thess 2. 1 2. The Apostle having instructed them chap. 1 6 7 c. That it is a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest with us not without us or before us those of us or of our body that survive must not prevent them of us that sleep nor shall any one prevent another 1 Thess 4. 14 16 c. But they shall come together to the installing and sitting down in that rest which yet remaineth for all the people of God Heb. 4. 9. though the high-spirited Corinthians would have been fancying and concluding a raigning as as Kings without the Apostles and the residue of their brethren but the Apostle saith He was sure if the time were come that any of them should raign as Saints then they also should raign with them But when will this righteousness of God come forth in recompencing tribulation to them that trouble us and to all that are and have been troubled for him rest together it follows When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence● of the Lord and from the glory of his power when he shall come to be glorified in his Saints c. till then they shall none of them in these bodies sit down nor shall their Righteousness shine forth till he that shall come do come nor indeed will there be any long setling of the Kingdom or Glory upon any sort of men which may be a comfort to you nothing but overturn overturn overturn till he whose right it is do come and God will give it him Ezek. 21. 26 27. nor till then is it your time as Saints to wish for or execute vengeance on them that as such and for his names sake do trouble you Rejoyce not now when thy enemy falleth neither let thine heart be glad when he stumbleth lest the Lord see it and it displease him c. Prov. 24. 17 18. but take the counsel following in the 19 20 and 21. verses compared with Rom. 12. 18 19 20 21. and chap. 13. 1 c. The Apostle I say having thus instructed them in the first chapter makes use of these two things there discoursed of namely The glorious appearing or coming of our Lord and Our being gathered together unto him as the ground of his Argument or as motives for the pressing such an exhorcation by way of usefulness Now we beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him that ye be not soon shaken in minde or be troubled neither by spirit pretence of revelation nor by word or letter as from the Apostles by any doctrine though pretended to be drawn from their writings as there will be enough in these latter dayes pretending to be seers of the visions of the times that will pervert things hard to be understood to make them speak out their apprehensions the Vision of all as plainly declared being to them and so rendered by them to others as a sealed Book But we are to know That the Apostles have not intended in any of their writings telling us that the day is nigh and the like to signifie any such thing to us as that the day of the Lord is otherwise at hand then according to the instructions in the first chapter That day of rendering vegeance on them that trouble us and rest to the troubled is not so at hand as to be made in this day as some said of the Resurrection or to come unto any before the Lord be revealed from Heaven with his mighty Angels and we be all gathered together unto him which two things to be accomplished together the Apostle sets before us here by way of Argument or Motive for the pressing his exhortation signifying to us that there is so much sweetness and consolation to us in them there being such glory and excellency in the things themselves the glorious appearance of the Lord in that personal body glorified in our nature in which he suffered for us and hath through sufferings obtained eternal Redemption the faith of which though yet we see him not with bodily eyes nor do enjoy such personal fellowship with him leads even now to rejoyce with joy unspeakable and full of glory what will it be then to enjoy his personal presence and immediate fellowship with him and the Father and the holy Spirit and so with him in his glory not in his weakness or abasement as sometimes some did but in that glory which he now actually possesseth in our nature in his own personal body for us even in the glory of his Father and with his holy Angels and we by that appearance to be changed even in our vile bodies into the likeness of his glorious body and so made capable of such sight of him as he is and fellowship with him and to be all gathered together not onely Moses and Elias but all that sleep in Jesus will God bring with him surely we

themselves selves and their wayes and bethink themselves of the Grace they had sinned against that so they might not abide in their unbelief and therefore the Apostle knowing the cordialnesse of God herein being one with him in his designe did strive if by any means he might provoke them to emulation that he might be an instrument of saving some of them verse 14. His hearts desire and prayer to God for whole Israel now in part rejected being that they might be saved Chap. 10. 1. So that prayer against the heathen Psal 79. 6. breathed forth also by Jer. Chap. 10. 25. That God would poure out his wrath upon them c. namely in their Rebellious enterprizes and lifting up themselves against his name and people For they saith the Text in both places have devoured Jacob and made him desolate yet the first end and tendencie of these prayers so directly against them in their evill wayes were for their good considering that as we aforeshewed in Psal 67. for Israel to be preserved among the heathen and defended from their rage and malice seeing it was to this end That by them his way might be known upon earth and his saving health among all Nations was of all mercies the most conducing to their good Therefore in the posture they were in there could be no better prayer for the generality of them than for God to poure out his wrath upon them in revenging the bloud of his servants and so blasting and breaking their enterprizes that his people might yet be preserved amongst them though in these judgements many of the heathen might be suddenly destroyed and snatched away yet even those might receive admonition and reproof from God who doubtlesse was not wanting in giving it in due time while it might be for their good even while his judgements were on them to the destroying them from the earth if they had not so long provoked him before by their rebellions that he had wholly rejected them And however the snatching away some in their stubbornnesse and rebellion so as Gods hand might be seen in it for his names sake was much conducing and therefore oft used by God as a gracious instrument to the general admonition and good of all the surviving enemies as Luke 13. 1-6 That they might see and fear and do no more so wickedly lest they also perish in like manner Therefore also is this prayer of David in the following verses delivered in such termes See Psal 79. 10. equivalent with Psal 83. 16 17. Let God be known among the heathen in our sight by revenging c. and so the first and direct end of these prayers verse 13. is that his people and the sheep of his pasture may give him thanks and praise him to all generations which is for this cause that the Gentiles may glorifie God for his mercy and come in and laud him with them compare herewith Rom. 15. 8 9 10. with Psal 67. So that even these prayers in respect of their end and tendencie were for the heathen against whom directly they were made And in such manner are these prayers to be made for all men But 2 There are also Intreaties Supplications and Intercessions to be made more directly for all men even for mercies favours and good things to be conferred on them according to their needs and capacities And such as may conduce to the great Design of God and his people for their good and those such as may be more directly and properly signified by Intercessions Prayers are to be made for all men for Gods gracious extension of such pardon of their iniquities in which they ill requite rebell and sin against the grace of God bringing salvation to them all in the means forementioned and so in all mercies and chastisements that judgements tending to their utter cutting off may yet be kept off through the mediation of Christ and for his sake that it may not be speedily executed but liberty occasion and opportunity yet put in their hands to enjoy the mercies of God that may lead them to repentance and to repent and turn to him as we have noted before Stephen at his last breathing kneeled down and cryed with a loud voice Father forgive them or do not lay this sin to their charge to execute judgement speedily but give them time yet againe to repent that in repenting they may receive forgivenesse of sins and inheritance So the Apostle generally instructs us If any man see his brother sin a sin not unto death he shall pray and God shall give give him life such pardon of the sin to the sinner as that judgement be not executed he not be cut off but breathing-time afforded that he might repent and in owning his sin as grace discovers and reproves in repenting and turning to him he shall give him life in a further sense the cleansing of the conscience and healing of the nature peace with God through our Lord Jesus and hope of the glory to be revealed neither are prayers to be made for them otherwise or on other termes and if we pray according to his will we know he heareth us But on those termes according to mens need and capacity and as the Gospel instructeth we are to be instant in prayer not to cease to pray for them Though God having many times in such cases even when judgements have been prepared for them graciously delivered them and not stirred up all his wrath against them and in such a sense forgiven their iniquity as Psal 78. 38. not laid it yet to their charge that they might turne to him and be healed yet they are sinning still to provoke him to anger and hardening their hearts against his goodnesse that leadeth them to repentance yet still prayers are to be made for them and with so much the more earnestnesse while it may be in due time God yet giving opportunity not having utterly separated them That forbearance may yet be granted That God may yet wait to be gracious and not yet cut them up for their unthankfulnesse and unfruitfulnesse as in that Parable Luke 13. 6-9 our Saviours example instructeth us and also in his praying for those that added that to all their former iniquities of abusing the former servants they crucified him that was the Heir Yet Father forgive them and by his Spirit leading Stephen after they had added yet more iniquity to iniquity still to intercede for pardon and so he instructeth us To pray for them that persecute us Blesse them that curse us in such manner and for such things as in which we may be one in Gods Design and render our selves like him who graciously through the Mediation of his Son extends such forgivenesse and longsuffering and to such ends That he still causeth his Sunne to shine and his Rain to fall and therein is really pitifull and kind to the unthankfull and evill witnessing his goodnesse to lead them to repentance Matth. 5. 45 46. Luke 6. 35

Christ is invested with or is become now in our nature though it be no other then what he had and was before as the eternal Son of God yet his being so in our nature is as the publique person for us and on a new account by vertue of his suffering for us and so he is and hath it in our nature and for us by way of redemption or recovery Like to this is that Heb. 1. 3 4. God hath spoken to us in these last dayes by his Son who being the brightness of his glory and the express image of his person when he had by himself purged our sinne sate down the right hand of God and so herein he hath restored our nature in himself to all those glorious priviledges as Lordship over the creatures as in their first creation Compare Psal 8. with Heb. 2. 8. and so the restoration of the creatures to their first state and purity is obtained and in his hands for us to give us some fruits or streams of the vertues of it now for our good and to draw us to him in whom is all fulness but the revelation of the thing it self in the full accomplishment is reserved till the manifestation of the Sons of God which will be at and not before the second appearing of Christ Acts 3. 19 20. Rom. 8. 18 19. Isa 11. But we see Jesus who was made a little lower then the Angels for the suffering of death crowned with glory and honor that he by the grace of God should taste death for every man The infinite vertues of his sufferings foreconsidered and eyed by the Father was that by vertue and on the account of which he was counted worthy of that honor to be set as the second publique man to undertake and do that for all men which none could have done for himself or his brother as well as also by reason of the vertues and efficaciousness of those sufferings with the Father he having by the grace of God tasted death for every man he is actually possessed of all the glory of God in our nature and for us for it became him for whom are all things It did behove and was suitable to Gods greatness and the holiness of his nature in or for the bringing many Sons to glory to make the Captain of their salvation perfect through sufferings 1. As all are Sons of God by creation Mal. 2. 10. Have we not all one Father hath not one God created us so for the bringing back the whole nature in the second publique man who have all sinned in the first and come short of the glory of God and therein for the opening an effectual door for their being delivered and brought back to God in their particulars as vers 14 15. 1 Pet. 3. 18. For this it was necessary that the Captain of their salvation should be made perfect in himself for them through sufferings for sin And 2. as all that with the heart believe unto righteousness are therein Sons of God by faith in Jesus so for the preserving them through faith in him and bringing them to the enjoyment of the inheritance who have yet much evil and sinfulness in them the same was also necessary that the Captain of their salvation should be perfect through sufferings who being first in himself made perfect a perfect Saviour Redeemer and Recoverer of the loss for all men is become the Author of eternal Salvation to all that obey him Heb. 2. 14 15. and 5. 9. Jesus Christ then according to the will and appointment of his Father hath given himself a ransome or price of redemption for all men which he hath redeemed them from under the first judgement the curse of the Law and to be at his dispose and judged by him according to the Gospel and obtained eternal redemption and recovery of their loss into himself for them as before In which by strong hand he hath also redeemed or ransomed us from under the will and compulsive power and slavery of Satan having destroyed him that had the power of death that is the devil in spoiling his first work in which he had prevailed abolishing that death by his coming in and by which he hath triumphed over him and all the enemies of our salvation in himself and received all power to administer the Government of God over us having led and leading captivity captive for us that he might deliver those in their particulars that were all their life subject to bondage And here we shall come to the second particular instruction propounded for opening the large ground of praying for all men here set before us to which we shall speak more briefly having been large in this which is the ground of it 2. That Jesus Christ by vertue of his having given himself and being accepted a ransome for all men he is become a powerful and standing Mediator between God and men By this mediation may be signified his whole work in what he hath done and is become and doth as our Saviour and so he did officiate as the great Mediator between God and man in giving himself a ransome to God for us of which we have spoken already and doth officiate as the Mediator in being a testimony of God and his goodness in due time to us of which we shall speak distinctly in the next place but that which we shall in this place speak to under the terms of his being a Mediator by and with the vertues of the offering of his own body once for all is his continued work with the Father for us for the covering and taking away the sins the world as now charged on them by and according to the Gospel God hath given him all power as a Prince and Saviour by vertue of his sufferings and the sacrifice perfected through them the obtaining of which was one great end of his sufferings to take away following evils by presenting the infinite vertues of his blood in that perfect sacrifice of his own body before the Father for them By appearing in the presence of God for us Heb. 9. 24. Where he ever liveth to make intercession for us chap. 7. 25. to procure and give forbearance and to keep off Gods displeasure and judgements from being executed that are provoked by their dayly fins of a new nature that so the door of life may be held open and he may be still a testimony in due time of the Fathers goodness to them in continuing yet means and mercies leading to repentance and that in coming to him they may receive forgiveness and inheritance with those that are sanctified by faith in Jesus our high Priest needeth not as the former to offer sacrifice dayly first for his own sins and then for the sins of the people for this he did once when he offered up himself Heb. 7. 27. The first end of that one offering of his was that therein and thereby he might perfectly take away from before the Father those

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

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