Selected quad for the lemma: nation_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	earth_n	people_n	praise_v	6,597	5	10.8382	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

tendencie are for all men Of this nature is that prayer of our Saviour Joh. 17. 9. he saith He doth not pray for the world that is directly and in the first place in these Petitions or for these Blessings to be conferred on them they being not capable subjects of them But for them that the Father had given him through the prevalency of the heavenly Call out of the world not that they might be taken out of the world but still a seed or generation of them preserved in the world and therein kept from the evill of it verse 15. And that they might be sanctified through the truth to peculiar service of him in the world as he had sent them into the world even as the Father sent him in respect of his Ministration to be the light of the world verse 17 18. with Joh. 9. 5 Mat. 5. 14. And this not onely for the first Apostles but also for all those that should after believe through their word that they may be one with him and his Father in their Design love and endeavour for the good of the world All this saith he vers 21. 23. he prayes for for them That the world may know that thou hast sent me and hast loved them namely all such as through grace receive this word as thou hast loved me so that all these prayers in respect of their end and tendency were for all men And with this agrees Psal 67. God be mercifull to us and blesse us and cause the light of thy countenance to shine upon us That thy way may be known upon earth and thy saving health among all Nations The first verse we may take either as a prayer especially and more peculiarly for all the Israel of God but then for all of them not onely of the Jewes but of the Gentiles also even all such as in his calling are perswaded to come to him to receive him according to the manifestations afforded them to know the grace of God in truth in every Nation for such there are even children of the Kingdome as good seed sown all over the world And then compared with the next verse it instructs that peculiar and special particular blessings as before protections in and preservations from the evill of the world sanctification and furniture through his truth according to the manifestations given them the light of his countenance shining upon them in more abundant opening his glorious grace as appearing in or through his Son unto them And in and with all this his mercifull pardoning and passing by their iniquities that otherwise might keep these good things from them they being of a higher nature and deeper dye than other mens sinner That these things are to be desired and prayed for onely for the Israel of God to be directly conferred upon them according to their needs and capacities But to this end these prayers are to be prayed for them that in Gods gracious answering and so by them as they are by Gods providence sent to or scattered among all Nations His way may be known upon earth and his saving health among all Nations to the end that all men even all the people may praise him Or Secondly we may take the first verse as a Prayer generally for all Israel after the flesh for the whole Nation as a Nation to whom God had made known his Word his Statutes and Judgements as he had not done to other Nations and upon whom his Name was called that by them it might be proclamed and known to other Nations a Prayer for such peculiar National blessings protections and Salvations among other Nations and more abundant manifesting himselfe amongst them as a people called by his Name but then in such a sense it was a prayer peculiarly and only for that Nation so Numb 6. 23 24 c. The blessing where-with the whole House of Israel was to be blessed and so compared with the next verse it instructs us That peculiar or special general or National blessings such as by which among other Nations they may be known as a People whom God hath respect unto for his Name-sake are to be prayed for for such Nations as upon which the name of God in Christ is called that have his Word Ordinances and hold the profession and acknowledgement of him though too generally not in truth nor in righteousnesse and so to be more abundantly and especially desired for upon such as on whom his Name is more abundantly or more rightly called but to this end they are so to be prayed for and blessed in his Name that so by means of or through them His way may be known upon earth and his saving health among all Nations to the end that al the people may praise him And such is that prayer of Solomon 1 King 8. 59 60. which is much of the end and summe of all the former Petitions that he may maintaine the cause of his Servant and of his people Israel at all times That all the people of the earth may know that the Lord is God and there is none else which is that which being known by all or any of the ends of the earth wil move them to look to him and be saved Isa 45. 22. so that even these prayers for peculiar Nationall blessings though directly only for those Nations on whom his name is called as wel as also those fore-mentioned prayers for peculiar particular and personal blessings though directly only for the Saints and Servants of God in the world yet and upon a like account the one and the other are prayers made for all men for as much as one maine and last end of the things desired and of the desiring of them is for the good of all men even for their best good Of this nature are those prayers for all Saints exhorted to Eph. 6. 18 19. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance and supplication for all Saints and for me that utterance may be given me to what end that I may open my mouth boldly to make known the mysterie of the Gospel which is equivalent with this 1 Tim. 2. 7 8. Paul being appointed and furnished a Herauld or Cryer of this Message to the Gentiles he wils therefore that men pray every where namely that he and others with and after him may be ever furnished to preserved and blessed in this service for the good of all those Gentiles amongst whom they are sent And that this is the first sort of Prayers and first sense in which prayers are to bee made for all men that is meant in this text also appears by the scope of the text as fore-considered 2 Those prayers that are made directly against them in their evil purposes and wayes against his Name his Gospel and people or against some particular persons and whole Nations of them in such their evil enterprises are yet for them in respect of their end

and furnished yee that are the Lords remembrancers give him not rest pray without ceasing aske him concerning the workes of his hands even all the ends of the earth and instruct and invite them also whosoever will to look to him with you and be saved to seek him in a time of finding assuring them that his House his dwelling-place in his Sonne and with his people is a House of Prayer for all people and God shal make you and them together joyful therein and for your further instruction and direction herein minde wel that which followes 3 What are those Supplications Prayers and Intercessions that are to be made for all men we may say in some sense and after divers considerations All manner of prayers and supplications are to be made for all men according to the signification of the severall expressions or termes in which we are instructed to it Supplications Prayers and Intercessions though also the severall termes doe signifie the same things and are oft put one for another and oft put together and the same expressions doubled for more vehement urging the matter exhorted to as Ephes 5. 18. yet there may also be considered some distinct signification in the termes for directing us what and in what manner prayers are to be made for all men and so first by Supplications and Prayers may be signified generally all those petitions for good things for them or in the behalfe of them that may tend to their greatest good and those to be made with humility and being abased before him in the sight and acknowledgement of our owne vilenesse and the sinfulnesse and iniquity of our selves and others for whom good things are desired and yet with earnestnesse and boldnesse in review and acknowledgement of Gods great goodnesse and readinesse to pardon and doe us good and especially such humble and earnest petitioning of good things for them or in the behalfe of them as are in order of Nature to be the first things in our prayers for them and distinct from and before those signified distinctly by Intercessions which properly and distinctly note to us an appearing as a Third or middle Person for an offending Person to the party offended and so direct us unto prayers or entreaties to be made not onely in their behalfe and for good things for them but also more directly for some present favour sparing or mercy in pardoning Iniquity or reversing judgement that might tend to their destruction or cutting off to be at present conferred on them according to their needs and capacities The need of which Intercessions or stepping in between God and men and for the obtaining forbearance and mercies of that nature directly for them or to them is occasioned by their abuse of the goodnesse of God in answering the forementioned Supplications and Prayers in providing so well and doing things for them about them and in behalfe of them that had such reall tendencie to their good for some more particular opening these distinct sorts of praying and the manner of their being for all men we may put them into these two heads First The petitioning of good things in the behalfe of them that are not directly for them or for mercies and blessings to be conferred on them but for them in respect of their end or tendencie Secondly The intreating supplicating or making intercession directly for them and for mercies and good things to be given to them or conferred on them according to their needs and capacities 1 The petitioning of good things in the behalfe of them that in respect of their end and tendency may be for the good of them that yet are not directly for them or for blessings to be personally conferred on them that prayers of this sort may be called prayers made for them because the end and tendencie of the things desired are for the good of them and so also the doing those things desired are as testimonies of respect and love towards them is like to that language of the Scripture where Gods giving to Solomon great furniture of Wisdome and Blessing and strengthning him to the building an house to his name is called Great things done for David his servant and for Israel his people 1 King 8. 66. And when Pauls sufferings are said to be for them by whom or for whom they were not directly occasioned Col. 1. 24. for they had never seen his face in the flesh Col. 2. 1. because the end and tendencie of his Ministration which occasioned his sufferings and so the issue and fruit of them was for their good and where the great works God did directly for his people Israel and to them in gathering them out of the lands and preserving and delivering them out of their distresses in the Wildernesse and leading them to a City of habitation is called Gods great goodnesse and wonderful works towards or for the children of men in general because the end and tendencie of his blessing and causing the light of his countenance to shine upon them herein was for the good of other people and Nations That his way might be known upon earth and his saving health among all Nations Psal 107. 2. 8. with 67 1-3 and so also all the Gentiles have cause to glorifie God for his great goodnesse towards them and wonderfull works for them in sending Jesus Christ a Minister of the Circumcision to confirm the promises of God made unto the Fathers Rom. 15. 8 9 10. So those Supplications and Prayers for good things or for things that may have a good end and tendencie towards them may be truly said to be for them in respect of that their end and tendencie though not directly or in the first place for them or for blessings to be given to or conferred on them Such are First Those Prayers that are directly made for others that live among them and yet are distinguished from the generality of all men even all Saints that are not of the world but a people chosen out of the world for their peculiar blessing sanctifying and furniture to and in all their service of Christ and suffering for him in the world which are such blessings as they onely are capable of The end of these things desired directly for them according to their capacity being for the preserving and furnishing them to do good to others That they may shine as lights in the world holding forth the word of life Phil. 2. 15 16. That men seeing their good works may glorifie their Father Mat. 5. 15. 1 Pet. 2. 12. These prayers are in the sense first mentioned for all men Though the things directly petitioned for are not desired so for them as to be conferred upon them they being not yet capable subjects thereof Yet for as much as one main and great end of their being desired to be conferred on the Saints as they are capable of receiving them is for the good of others these prayers I say in respect of their end and

and tendencie even for those against whom directly they are made and for the good of all men generally such prayers as in which Gods Judgements to the blasting of them and confounding them in their evil wayes his breaking and crossing them therein his wrath or the testimonies of his displeasure to be testified against them are earnestly desired are yet in respect of their end and tendency for their good and the good of all for as much as the end of the Judgements and breakings desired against them and so consequently of such desires of them is the sealing home admonition and instruction to them that they may bee ashamed and turne from the evils reproved and that others also may by Gods Judgements on them and crossing of them learne to beware of such evils Of this nature those prayers and heavie imprecations against the Families of Edom in the first place Moab Ishmael c. and against all that joyned with them in their consultations against his people Psal 83. Doe to them as to the Midianites as to Jabin and Sisera Persecute them with thy Tempests make them afraid with thy Storme fill their faces with shame ver 16. that they even those very people while thy hand is lifted up and thy Judgements on them and the survivors of them in all the opportunities given them may seek thy name O Lord Let them be confounded and troubled for ev●r yea let them be put to shame and perish that is in their consultations and enterprises against his people mentioned in the former part of the Psalm to what end are these sad imprecations that men they and all others in whose sight Gods Judgements are may know that thou whose name alone is Jehovah art the most high over all the earth compare 1 King 8. 60. with Joh. 17. 21-23 that so the inhabitants of the world may learne righteousnesse when his Judgements are upon the earth yet that the particular Persons Families or Nations on whom his hand is lifted up may see and pour out their Prayer when his chastening is upon them according to the desire and expectation of God whence it is a note stil of greater wickednesse if they wil not doe so Isa 26. 8 9-11-16 Doubtlesse if we diligently consider and compare that Psal 83. as also compared with the Scriptures fore-cited with Rom. 9. 13. and that with Mal. 1. 2 3 4 5. and Obadiah and Ezek. 35. 36. 1-7 where the execution of those Judgements desired against them in their evil purposes and wayes in that 83 Psalme is denounced and threatned in Ezek. Obadi and declared as done in Mal. 1. Rom. 9. we shal see clearly that that hatred testified against the whole Family of Esau or Edom in such their evil wayes in respect of the first end and tendency of it in either the imprecations or executions of it was not tending to their eternal destruction though to their perishing for ever in those enterprises and that there might be none remaining of that Family or Kingdome in that state and posture in which they had some power and opportunity for accomplishing their enterprises as Psal 83. 17. with Ezek. 35. 9. Obad. 18. Mal. 1. 4. But on the other hand that they and the residue of the Heathen might be ashamed and seek the Lord c. compare Psal 83. 16-18 with Ezek. 35. 9-12 36. 7. And to the same end also after God had thus testified his displeasure and executed his hatred against them in their evil wayes he so raised up Saviours on Mount Sion sent Ambassadours with termes of Peace by the Gospel as coming from Christ exalted to Edom and all the Heathen that now they might be judged in righteousnesse according to that Gospel by which therefore he first admonished them all and in every place to repentance Obad. 21. with Act. 17 30 31. and therefore did he raise up the tabernacles of David in the Dispensation of Christ in and by his Apostles that they might poss●sse the remnant of Edom that before-hated people and of all the other Heathen Nations against whom those imprecations and Judgements Psal 83. Ezek. 35. 36. upon whom by the grace of the Gospel his name is called and out of whom a people gathered and preserved or set amongst them for his Name that the residue of men even all the Gentiles might seek the Lord. Compare Amos 9. 11 12. with Act. 15. 14 15 16 17. Likewise those more grievous imprecations prayers for and threatning of Judgements of a higher and worse nature upon the house of Israel the beloved people as considered in their evil purposes and wayes against the more plentiful meanes and grace afforded them that were executed in the beginnings of them in and at the time of the Babylonian Captivity and more fully when their sinne was grown ful in the rejecting of the Gospel in and at the time of the destruction of their place and Nation by the Romans which was prayed for and threatned against them they persisting in and going on farther to contract and commit those iniquities against which they were denounced Psal 69. 22 23 24 25. Isa 6. 9-11 13. 29. 10. In which God is said for their great ungodlinesse as before concerning Edom so in these Judgements on his peculiar people to hate his heritage Jer. 12. 8. to abhor the excellency of Jacob and hate his Palaces Amos 6. 8. concerning this the Apostle propounds the question Rom. 11. 11. telling us That now the generality of that people or Nation before so peculiarly loved even all that were not chosen and pulled out from having fellowship with the rest in that rejection of Christ at so high a rate through the grace of God proclaimed and extended unto them all to that purpose they even all the residue were now given up to that fearful blindnesse and Judgement according to those Prophesies and to those Prayers or Imprecations of David fore-cited to which he alludes his Question concerning them upon this Declaration is Have they stumbled hath God given them over to this in part for it was not yet in full as vers 25. then indeed there wil be no remedy but hath God done this even in these beginnings of Judgements of Reprobation and that accotding to those imprecations in David hath God done it to this end and so consequently was this the first end or intention of David in making such intercession against Israel that they should fall Did God intend in these beginnings of such fearefull Judgements or did David intend in praying for them or therein desire their eternal and everlasting destruction by them And in answer to this question he saith God forbid farre be it from us to entertaine such a thought but on the other hand God hath suffered them in part to fall and through their fall occasioned the bringing Salvation to the Gentiles the end of both is to provoke them to jealousie to admonish them to be jealous of

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

and is an accepted ransome for all And that by vertue of this he is become a standing Mediator between God and men appearing in the presence of God for them And by means of both these that he is in the name and majesty of the Father a testimony in due time to them onely here let me adde In all this and this is the summing up of the message God is light and in him is no darkness at all he is perfectly one and the same according to this manifestation of his good will that men should be saved and come to the knowledge of the truth in and through the Mediator There is not two divided and contrary wills in God one revealed and another secret he is one in his will as well as in his Essence and in all his holy and glorious Attributes and that one will of God is a good perfect and acceptable will for men to know Rom. 12. 2. and revealed that it may be understood Eph. 5. 17. Therefore they shall be beaten that did not know it according to the manifestations given them because though of themselves they could not yet by his grace bringing salvation to all men they might have known it Luke 12. 48. Tit. 2. 11. And though there be many distinct things in that will of God as John 6. 39 40. see the opening of that before in the Explication of the Thanksgivings to be joyned with Prayers made for all men yet no clashings or contradictions for if his Kingdom be divided against it self it cannot stand according to our Saviours Argument And therefore though many things in it not before so revealed as now they are Deut. 29. 29. with Eph. 3. 3 9. By the appearing of Christ who hath brought life and immortality to light by the Gospel 2 Tim. 1. 10. and many things not yet so revealed as they shall be at the second appearing of Christ 1 John 3. 2. yet there is nothing in those Revelations we have contrary to those before but more full Declarations and openings of that life that was from the beginning and of the love of God to manward as appearing in the face of Christ 1 John 1. 1 5. Rom. 16. 25 26. with Acts 26. 22. And so neither is there any thing not revealed contrary to that which is already revealed but the truth and goodness of that as revealed shall more fully and brightly be manifested for God is one and there is one Mediator between God and men the Man Christ Jesus who gave himself a ransome for all men a Testimony in due time These things considered afford plentiful ground to make Prayers and Thanksgivings for all men 1. For the end of all Prayers for them that Gods way may be known upon Earth and his saving health among all Nations that mens eyes might be opened to see it that so they might be turned from darkness to light and from the power of Satan to God c. that they might be saved there is good ground for Prayers to be made with Thanksgivings to this end For first There is certainly and truth in the grace of God to manward as manifested in and through Christ and secondly That is and is to be manifested to all men by one means or other and in due time so as and to that end that it might be known that through him they might be saved God will have all men to be saved and come to the knowledge of the truth Men not believing this must needs pray such Prayers doubtingly 2. For those particulars of forgiveness or forbearance of sins and renewed patience and goodness to be extended so as may conduce to the great end of all Prayers for them good ground to make our Prayers with Thansgiving and without wrath and doubting for Jesus Christ by vertue of his ransome given for all is the great Mediator between God and them that he may be testified in due time The Apostle wills therefore that men pray everywhere and that therein Supplication Prayers Intercessions and giving of Thanks be made for all men It follows For Kings and all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty We shall hence note a third general Instruction which is fully contained in this verse as compared with the former and with the occasion of the exhortation before shewed and in the opening of which we may meet with the understanding and usefulness of what is set before us in this part of the Apostles exhortation and instruction Namely 3. That in pursuance of this great designe for the good of all men and more particularly as mainly tending to the furtherance of the same that believers may lead a quiet and peaceable life in all godliness and honesty Prayers and Thanksgivings are to be made as in general for all men so particularly for Kings and for all that are in Authority We shall open it in these branches 1. That it tends very much to the good of all men that believers lead a quiet and peaceable life in all godliness and honesty among them 2. That therefore God likes it well and requires it that those whom he sets in Authority or eminent place places of Government should all of them have a special eye at this that his people that worship him and would live quietly in the land that they may lead a quiet and peaceable life in all godliness and honesty under their protection and Government 3. We shall consider what those things are in general that will tend to this and which are required of Governours that believers may lead such a life 4. What that is that will especially furnish them to these things and so is especially to be desired for them 1. That it tends very much to the good of all men that believers lead a quiet and peaceable life in all godliness and honesty among them We shall here 1. Consider what it is to lead a quiet and peaceable life in all godliness and honesty 2. See how this tends so much to the good of all men to be desired by us 1. For the first what it is to lead a quiet and peaceable life in all godliness and honesty Note That it is not every or any kinde of leading the life quietly or peaceably that is commendable in the believer and will be profitable unto others but the leading a quiet and peaceable life in all godliness and honesty like that Heb. 12. 14. Follow peace with all men and holiness without which no man shall see the Lord holiness and so here godliness and honesty is the main thing to be pursued and in which the believer is alwayes to continue and be exercised and holding fast and exercising himself therein he is to follow peace with all men to study to be quiet as much as is possible to live peaceably with all men Rom. 12. 17 18. He is not to wave swerve nor shrink from his continuance in and exercise