truth is not plainly manifested but one thing spoken and another meant or the meaning locked or sealed up from us under other expressions contrary to 2 Cor. 4. 1 4. when the pen of the Scribe especially in those things main and fundamenttal is rendered as vain and too empty to give his sence and meaning and yet men pretend wisdom and that they have the Law of the Lord with them Jer. 8. 8 9. This Vision of all being a sealed book upon this account it 's affirmed of such Their whole fear and worship though they honour him with their lips is taught by mens precepts and therefore not right worshipping The reason of such an Assertion concerning the whole worship meerly on this account is this The summe of the Gospel being hid they are lost or out of the way and cannot have any right understanding or usefulness of the instructions of the word of the Lord as to their worship of him having rejected the summe and fundamentals of it and that in which the fellowship of the Spirit is to be met with for opening the rest They have therein rejected the word of the Lord and what wisdom is in them Jer. 8. 8 9. 2 Cor. 4. 3 4. And this is the reason of their roeling and erring in all things hard to be understood they are unlearned and unstable 2 Pet. 3. 16. that is not having learned Christ aright and so all truth as it is in Jesus that Vision of all or not attending and waiting to learn and have the usefulness of all truth according to their needs and capacities through the knowledge and usefulness of that summe of the Gospel the testimony of God concerning him as Isa 28. 10 11 12 14 16. John 6. 45 46. Eph. 4. 21. They therefore presently pervert those things in the Scriptures hard to be understood and then also to frame their apprehensions in every thing to such pervertings of the Scriptures in things hard they pervert all other Scriptures to their own destruction These are such ungodly ones as yet have a form of godliness but deny the power resist and oppose the truth as it is in Jesus The Father is not rightly honoured or worshipped by them The true Worshippers worship the Father in Spirit and truth John 4. 23. The truth of all types promises and former revelations of God to men in and according to which the Father is to be worshipped is Christ Jesus Phil. 3. 3. The testimony of Jesus as now come forth is to us the Spirit of prophesie through and according to which the Father and Son God in Christ is to be acknowledged believed in and worshipped by us Rev. 19. 10. And thus our Saviour explicates that John 4. 23. according to these two Scriptures compared in John 5. 22 23 24. The Father judgeth no man that is otherwise then as follows but hath committed all judgement to the Son to this end that all men should honour the Son even as they honour the Father that now in honouring the Son as come forth and glorified in our nature through sufferings they may therein truely acceptably honour or worship the Father And for further opening how and wherein the Son is rightly honoured and so the Father in him he addes He that heareth my word that revelation of the Father that he was delivered to death for our offences raised for our justification as declared in the Gospel giveth and through and according to it beliveeth on him that sent me he hath ever lasting life c. Therefore believers are exhorted to hold fast the believing remembrance of the things heard from the beginning the word of the beginning of Christ and to have recourse thereto as to that Spirit or Unction it being the immediate birth or off-spring of the Spirit it self and so Spirit according to that rule John 3. 6. His name an oynment poured forth Cant. 1. 2. for understanding all things for preserving from every evil word and work for direction and furniture to all service and suffering 1 Cor. 15. 1 4. 2 Tim. 2. 7 8. 1 John 2. 20 24 27. And therein and so they shall be found exercising themselves to godliness Honesty signifies righteousness equity or justice in our demeanour towards all men and that such as in which there is chastity or sincerity to the main design for which we are set in the world purity of heart and cleanness of hands in prosecuting the good of all men working righteousness or walking righteously in all our conversation with and amongst them as Psal 15. and 24. Isa 33. 15. According to the teachings of that grace of God that bringeth salvation to all men and so in like expressions it is joyned with living godly in that Tit. 2. 11 12. and opposed to worldly lusts The grace of God that brings salvation to all men hath appeared teaching us That denying ungodliness and wordly lusts we should live righteously soberly and godly in this present world looking for that blessed hope and the glorious appearing of the mighty God our Saviour who gave himsef for us to redeem us from all iniquity that he might purifie to himself a peculiar people zealous of good works So 1 Pet. 2. 11 12. it 's opposed to fleshly lusts which being heeded and listened to do hinder the Soul of so living honestly Therefore dearly beloved saith Peter I beseech you as strangers and pilgrims abstain from fleshly lusts that warre against the Soul having your conversation honest among the Gentiles that in the day of their visitation they may glorifie God Like that Phil. 2. 15 16. Do all things without murmurings and disputings that ye may be blameless harmless the Sons of God in the midst of a crooked generation amongst whom shine ye as lights in the world holding forth the word of life and that both in word and conversation The doing that which is just and equal between man and man and so unto all or that which is so in the sight of men this is certainly here meant by or contained in living honestly as Phil. 2. 16. Rom. 12. 17. 1 Pet. 2. 15. and 3. 16. But this alone is too scant a definition of the living honestly here meant yet all that is signified by it is no more but a walking righteously and doing that which is lawful right but that which is so in the sight of God and according to the teachings of that grace of God that brings salvation to all men goes further then that which is so in the sight of men and they are both together in this living honestly as may be seen in one instance 2 Cor. 8. 20 21. That no man might blame them in the abundance administred by them they did provide things honest not onely in the sight of God but also in the sight of men signifying that they did provide things honest or walk honestly in the sight of God in administring abundantly of whatever God had given them for the good
glory become a Prince and a Saviour All is committed into his hands to preserve to us a posterity in the earth and to save our lives together to the comfortable enjoyment of his mercies by a great deliverance yea this will be to them a testimony of Gods goodness through the Redemption when they come to be capable of considering it and such as may be so discerned by them and useful to them if they put not from them the instructions of the grace of God as it was to David Psal 71. 6. Thou art he that hast preserved or holden me up from the womb as well as taken me of my Mothers Bowels my praise shall be continually of thee Whence we are exhorted in youth and its the first and main thing we should mind our children of as they are capable To remember our Creator to call to minde his goodness in creating and so in preserving us hitherto that through his goodness in his Son may be so comfortably and profitably remembred by us but as they come to capacity to know any thing and act accordingly though the grace of God that brings solvation to all men instruct and require of them to close with it according to the means and capacities afforded yet they are all generally going astray naturally and not regarding to understand or know the way of peace but closing their eyes against the light and corrupting themselves more and more notwithstanding which such is the love of God to manward He would not that any should perish but come to repentance and be saved he heartily desires they should according to the instructions and reproofs of his goodness turn from their dumb Idols and evil wayes unto the living God and as a testimony of it having opened in and by his Son such a large and effectual door to this purpose and that at so costly a rate he also gives his Son in the issues and streamings forth of the vertue of his sacrifice a continual witness or testimony to them while it is in due time And so concerning such we say Jesus Christ is by vertue of his sacrifice and mediation still preserving this natural life while he pleases to continue it unto the comfortable enjoyment of his mercies and renewing gracious means and opportunities to them That they might repent and seek after God who is not far off from every one of them but neer them in the gracious operations of his hands and in his good affection and desire of their good by them for therefore in by or through him we live and move and have our being Acts 17. 24 27. And so by him they are preseved from so much of the destruction and confusion of minde and of the pains and torments on the body that is the proper wages of our sin that they are unless in some rare examples in whom God also requires not more or otherwise then according to what he hath sown or furnished with capable subjects of beholding and considering the mercies of God and understanding and making such use of them as may tend to the comfortable being of the natural life and so of conversing with and attending to those outward mediums in which Gods Spirit is conversant and working to lead them to repentance of which more anon And indeed all those mercies and accommodations of the natural life are made such mediums and to that purpose is he also by vertue of the same sacrifice and mediation continuing and renewing in his providences as he sees good his mercies in Creatures Scriptures or both and ordering also favourable chastisements in which he debates with them in measure and changing his providences about them that they may not settle on their lâ—es All these things worketh God oft times with man to bring back his soul from the pit to be enlightened with the light of the living Job 33. 29 30. to give them space and opportunity to repent And herein is Jesus Christ a great and continual Witness of Gods goodness and propitiousness towards them and of the truth of the Redemption in him declared in the Gospel as is foreshewed in the second Reason propounded for demonstration of the truth of his having redeemed us from the curse of the Law being made a curse for us 2. Jesus Christ is also a Testimony and so he and the Father in him testified to men in due time in sending forth the supernatural light and power of his good Spirit in and with all these outward means to bring the light of the knowledge of his goodness to their hearts and therein open their ears and give capacity by his words and in his calling that men might hear and answer for though the former be done the natural life preserved the outward mediums afforded and man a capable subject of beholding injoying and attending to those mediums without distraction yet is he not simply hereby or by any power in him as naturally of him capable of finding out the knowledge of the things of God in Christ or closing with them as declared and witnessed in those mediums the world by wisdom found not out God in the wisdom of God the carnal minde is enmity to God it is not subject to the Law of God neither indeed can it be so that they that are in the flesh all have flesh in them but they that are in it wholly given up to it swayed and guided by the teaching or operation of the wisdom affections or lusts of the flesh they cannot please God we have no sufficiency in our selves as of our selves not so much as to think any thing as we ought But our sufficiency is of God and so of God as not of our selves not by a meer natural blessing or stirring up and strengthening any thing that is naturally of us though those natural faculties and powers may be well imployed as far as renewed by grace but then they must be renewed and acted by such light and power of the grace of God given and heeded as though certainly administred in and through outward mediums yet is supernatural to us 1 Cor. 1. 21. 2. tâ—t Rom. 8. 6 7 8. 2 Co 3. 5. so that the natural man as a natural man by any thing natural in him receiveth not the things of God There is therefore requisite such a maner of putting forth of light and exercise of the power of Gods Spirit in the natural faculties of the Soul or Spirit of man to make it capable of comprehending perceiving or closing with the things of God in Christ as is to man supernatural he being naturally in and of himself as uncapable of hearing the voyce of the Son of God in the Gospel as those that are in the graves are in and of themselves uncapable of hearing and complying with that voyce of the Son of God by which they shall be raised and therefore those deaths are compared the one to the other John 5. 25 28. though these are capable as before shewed of
set and preserved in the world The glory of God in the good of all men p. 11 Motives thereto to be considered by them are 1 Their engagement they are debtors to all men p. 13 2 The love of God in Christ to all men p. 14 3 The many examples of Gods servants before p. 15 4 The recompence of Reward both present and eternal p. 17 2 From the first and general part of the Exhortation as considered in it self and with relation to the occasion fore-shewed This Instruction That in pursuance of that great Designe for the good of all men and that to that purpose Beleevers ministration may be blessed and succesful among them First of all Supplications Prayers Intercessions and giving of thanks are to be made for all men p. 18 For more distinct opening this 1 Who are the All men for whom Prayers and Thanks-giving are to be made All mankind every of them in an acceptable time p. 19 c. 2 Who those are by whom such Prayers c. are to be made In answer to which That all men every where as natural men considered have an effectual door opened and liberty afforded and are invited to seek the Lord while he may be found and call on him while he is near But that it is especially required of Beleevers who are therefore furnished to it to make Prayers and Thanks-givings for themselves and others even for all men And of them That men as opposed to women pray every where women being not permitted as the mouth of the rest to speak in every place not in publick and mixt Assemblies p 26 c. 3 What those Supplications Prayers and Intercessions are which are to be made for all men That is first shewed according to the signification of the several termes p. 31 And then by ranking them under two general heads 1 The petitioning of good things in the behalf of them all that are not directly for them all or for blessings to be conferred on them all But for them in respect of their end and tendency for the good of all p. 32 And of these first Those prayers for peculiar blessings to be conferred on Beleovers in the World according to their capacity to furnish them for the good of others yea for peculiar National blessings on those Nations on which his name is called And that also for the good of other Nations p. 33 2. Those prayers that are directly against many particular persons and Nations as walking in their evill purposes and wayes viz. for the blasting and confusion of them therein Yet those in respect of their end and tendency are generally for the good of all men yea particularly for the good of all those persons or Nations against whom they are made while yet they are not wholly reprobated p. 36 2 The Intreating Supplicating or making Intercession directly for them or for mercies and good things to be conferred on them according to their needs and capacities p. 40 4 What are those Thanks-givings joyned with Prayers to be made for all men There first t is shewed That all manner of right prayer is joyned with Thanks-giving and then that explicated to be a commemoration and thankful acknowledgement of Gods goodnesse in what he hath already done for the giving us ground and encouragement to ask for those things we want And this such as in which Gods goodnesse and glory is magnified and not our own p. 42 This shewed distinctly in several sorts or occasions of Thanksgivings suitable to several prayers or petitions to be made for several persons which yet are all after some considerations for all men and do all meet in the root of them and spring from one and the same foundation The plentious redemption wrought in Christ for all men and the love of God to manward in and through him p. 46 5 The ground or account upon which Prayers and Thanksgivings are to be made for all men That shewed to be the truth and verity of that which is the bottome-cause and occasion of giving thanks to God in the Name of Christ for all men And that first by a brief opening the following verses to the Text. p 50 And then by propounding these particular Instructions from the consideration of those verses 1 That Jesus Christ by the will and appointment of the Father hath given himself and is accepted a ransome for all men so as therein he hath redeemed them in and by himself from the curse of the Law being made a curse for them and obtained and received into himself for them that in coming in to him any of them might enjoy it a perfect restoration of all their losse yea eternal redemption and life p. 53 2 That he is by vertue thereof become a standing and powerful Mediator between God and men p. 61 3 That by vertue of his Ransome accepted and by means of his mediation continually made for them he is of the Father to them a testimony in due time 1. In affording to all as they come to capacity and need of it opportunity space and means to repentance p. 66 2 In sending forth his good Spirit in the supernatural light and power of it in and with those mercies and means to bring the light and understanding of his goodnesse to the heart and thereby to reprove their evils and turn them to God p. 69 And that in all this God is light and in him is no darknesse at all p. 75 3 From the last and particular part of the Exhortation as considered in it self comparing the second with the first verse and with relation to the occasion and end of the Exhortation foreshewed Thence this Instruction That in pursuance of that great Design for the good of all men and particularly as mainly tending to the furtherance of the same That Believers may lead a quiet and peaceable life in all godlinesse 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 This opened in these branches 1 That it tends very much to the good of all men That Beleevers lead a quiet and peaceable life in all godlinesse and honesty among them And in this first branch 1 What it is to lead a quiet and peaceable life in all godlinesse and honesty p. 78 And therein what is godlinesse and how the beleever to be exercised therein p. 79 And what is honesty in the beleever and how he to lead his life therein p. 83 And how these two answer to those two great Commands of the Law Thou shalt love the Lord thy God with all thy heart c. and thy Neighbour as thy self and are found in those two great Commands of the Gospel To beleeve on the Name of him whom God hath sent and love one another as he hath given us Commandement p. 87 And then what is that quiet and peaceable life which the grace of God instructs the beleever to lead
meeknesse instructing the ignorant and such as oppose themselves If God peradventure at any time may give them repentance c. They are set in the world to this end to be the salt of the earth the light of the world Mat. 5. 13 14. Instruments by bearing witnesse of Christ of reproving the world of Sin of Righteousnesse and of Judgement c. Joh. 15. 26. with Chap. 16 8 9 10. And of making manifest the savour of his knowledge in every place A company of spiritual Priests to serve about holy things for the good of others A chosen generation that they should shew forth the praises of him that hath called them even among the Gentiles and that both by word and work that they may glorifie God c. 1 Pet. 2. 3 4 9. 12. with Mat. 5. 16. Servants they are of the house but in their service and warfare sent out of the house into the field of the world Prov. 9. 1 2 3 4. Cant. 7. 11. Unto a generation of men that are crooked Amongst whom they live to shine as lights holding forth the word of life Phil. 2. 15 16. The Children of the Kingdome are seed sowne in the field of the world where amongst them and like unto them will be alwayes tares until the end of this world Matth. 13. 38 39. yet they are preserved from the evill to the end they might bring forth fruit to God and that there might be none barren among them This consideration may be useful First to informe of the great love of God to the world to All men which is herein exceedingly commended for as God sent not his Sonne so neither doth he send the Gospel and Servanâ—s and Spirit of his Son into the world to condemn the world but that the world through him might be saved This is the Condemnation that when light is come into the world men love darknesse God doth not cover hatred with lying lips pretending love he is not such as many men are who hiding the Vision of all from the people honour him with their lips but their heart is far removed from him Isa 29. 11. 13. nor is he as they would render him to men such a one as themselves Psal 50. 20 21. That hath burning lips pretending love and offering grace and yet a wicked heart That while he hateth yet dissembleth with his lips and layeth up his deceit within him That while he speaks faire yet may not be beleeved because mean while he hath the perfection of abominations in his heart against the men to whom he so speaks fair This he abhors as greatest folly and wickednesse in others Prov. 10. 18. and 26. 23 24 25 26. He doth not thus graciously call and proclame his provision prepared and with arguments of that nature send his servants to them all and invite them to be reconciled And yet all this but in pretence of love and for their good but it is really so We may well argue with that good woman Judg. 13. 23. If God had intended to slay us he would not have found out and accepted such a sacrifice for us nor would he have sent his Messengers to shew us and tell us such things as these I say we may well thus argue seeing God himselfe argues and positively affirmes on his Word and Oath the truth and cordialnesse of his love to man-ward from the latter of these onely namely his sending his Messengers to call and warne them which indeed also shews the truth of the former the provision prepared and way opened for them all to turne to him the declaration of which is the summe of their message received of him 1 Joh. 1. 1-5 2 Cor. 5. 14 15. which if it were not so he would not have told them see Ezek. 33. 7. 10 11. God having set Ezekiel as a Watchman and other Watchmen to hear the word at his mouth and to warne the people He did thus reason against their unbeleefe and murmuring whereas they said Though he by his Watchmen called and warned them yet he did not therein lift up the yoak of thraldome on their Jawes as hee saith he doth while he sets meat before them Hos 11. 4. but left them necessarily under the power and bondage of their iniquities under which they were naturally so that when he called they could not heare and turne and how should they then live To this God answers and argues it from his having set Watchmen among them Therfore say unto them As I live saith the Lord I have no pleasure in the death of the wicked of such wicked men as doe dye Ezek. 18. 31. he hath now no pleasure none at all after any consideration neither secret nor revealed in their death but that they should turn and live though afterward when the day of his grace and patience is at an end towards them his heart will stand otherwise affected towards them though no change in him their condition being wholly changed they being become perfectly one of the Seed of the Serpent wholly rejected of God Then he will laugh at their calamity and mock when their fear cometh But now he is slow to anger and his very forbearance is salvation and shews that he is not willing that any should perish but that all should come to repentance and be saved 2 Pet. 3. 9. 16. And that appears as we have noted by his Declaration of himselfe and heart towards them in sending his servants and using other means to proclaim his goodnesse to them and call and lead them to repentance Rom. 2. 4. For I the Lord saith he speak righteousnesse and declare things that are right and therefore have not spoken in secret or covertly as one that would not that all should understand me or take me at my word nor have willed my servants to use hidden things of dishonesty But as 2 Cor. 4. 1 2. So here I have not said in vaine to the house of Israel seek ye me Therefore seeing I also call to all the ends of the earth look to me and be ye saved for I am a just God and Saviour Isa 45. 19-22 As one that hath no pleasure in your destruction I have sent to call you and because I know you have no strength in your selves as of your selves but are naturally dead in trespasses and sinnes Therefore all the day long while I have been calling you to behold me I stretched out my hand to a rebellious people Isa 65. 1 2. He spake in his Spirit by the hand of the former Prophets Zach. 7. 11 12. 1 Pet. 3. 19 20. Wherefore then when I called was there none to answer have I no power c. Isa 50. 2. Turn you Turn you why will ye dye While God by Jesus Christ in any means but especially in the declarations and invitations of his Gospel is calling to any of us This is indeed a time of finding with him and so urged as a motive to perswade us to seek him
now and that the wicked should forsake his way and the unrighteous man his thoughts and turn to the Lord who assures us he will multiply pardon of which he hath given his Son for a standing witnesse not onely to make propitiation for them but also by verttue of his mediation with the Father for them to be a continual testimony in due time unto them And thus graciously to call them Isa 55. 1 4 7. Therefore saith the Apostle 2 Cor. 6. 1. 2. We beseech you receive not this Grace of God in vain speaking of Gods furnishing and sending his servants with the word of reconciliation to beseech them to be reconciled For saith he he namely God saith I have heard thee in a time accepted in a day of salvation have I helped thee Behold now is the accepted time now is the day of salvation The first part of the saying we have in Isa 49. 7 8. spoken and applyed particularly to the Person of Christ Gods hearing him is spoken with reference to his Intercession or Mediation with the Fathers for us presenting the infinite and abiding vertue of his sufferings in that sacrifice of his own body perfected through them Psal 20. Gods helping or upholding him is spoken with evident reference to his Ministration which is now carried on by his servants The Scriptures compared shew First 'T is by vertue of his Intercession who is the Mediator between God and men by and with the vertues of his having given himself a ransome for All that the Servants of Christ or the Messengers he sends of any sort are preserved and continued in the world that so ill requite and rebell against him yet to bear witness of him and call to him and so it appears in the following verses of this Chapter That on the account of his Mediation daily made by vertue of the ransome once given for all he is also a testimony or testified in due time to men in their severall ages and to every man in season while it might be for his good Secondly That while the Mediation or Intercession of Christ being continued with the Father so far prevails for forbearance that such testimonies of his goodnesse and means of perswading and calling to repentance in which also his good Spirit is certainly conversant are still continued and extended unto any This is still the accepted time the time in which they may be accepted yea the heart of God is cordially desirous they should come in his Drawings and be accepted now is the day of salvation Oh that men would praise the Lord for his goodnesse and for his wonderful works for the children of men 2 This Doctrine gives occasion of reproof unto such as endeavour to forbid or hinder the plaine preaching and asserting the truth of the Gospel to the Gentiles to every or any man as men considered that they might be saved which doe they that though they pretend to honour and magnifie Christ yet doe hide that Vision of all which God hath revealed in him from the people or render it as a sealed Book a Riddle whose meaning lyes not in its expressions or is according to the Import of them they therein take away the Key of Knowledge and neither enter themselves by the door which is that opened in Christ for all men to the Father nor suffer those that are entring to go in and they also though happily not at so high a rate if that be all that forbid little children to come to Christ being brought in their armes or by their appointment to whom by Gods Providence they are given to bring up for him and them to be blessed in his name or the truth of the Gospels Declaration concerning them and the promise in Christ by it to be witnessed and sealed in baptizing them in his name They do also therein forbid that kinde of preaching Gospel to those Parents and so to all men with them that they might be saved These please not God and they are contrary to his great design the good of all men 1 Thess 2. 15 16. 3 Saints may here be exhorted to mind their main and great design for which they are set and preserved in the world Look not every man on his own things but every man also on the things of others Let the same minde be in you which was in Christ Jesus who being equall with God yet took on him the form of a servant and humbled himself to the death of the Crosse that so the grace of God bringing salvation might come to us wherefore God hath highly exalted him and made him a Prince and Saviour to be so worshipped and acknowledged by us Herein you shall yeeld obedience to him and render that which is but your reasonable service in suffering this grace to mould you to the same minde in love and compassion to others in becoming servants to and for them that they may be saved Work out therefore your own salvation That which is wrought and perfect in Christ for all men which you have received by faith and the efficacies of this believed in you even the salvation of your souls vent it shew it forth according as this is boyling up leading and framing you to desire and endeavour the good of others For this is God that works in you both to will and to do and that of good pleasure Go on confidently therefore in this your might and do all things unto which by and according to the instructions and perswasions of this grace of the Gospel which is Gods Arm you are lead and that without murmurings and disputings with your own reason and wisdome against any thing this salvation moves you too for others good lest therein you be fighters against God and fail of experimenting his presence and fellowship with you or the working of his mighty power in the efficacies of this salvation in and by you or make your selves unapt to his acceptable service but that on the other hand you may be blamelesse harmlesse the Sons of God in the midst of a crooked generation amongst whom shine ye as lights in the world and ye shall so shine by holding forth the faithful word amongst them then also shall those servants of Christ that have been instrumentall for you Rejoyce that they have not run in vain for if you have no savour of the knowledge of God and his goodnesse so as you make it manifest to all men in every place according to capacity and opportunity given you you are fit for nothing you come not yet up to the great design of God in calling and furnishing you by his grace and setting you in the world and so it may seem as in respect of you that they have run in vain that have been instruments of good to you though their work shall be with their God Be exhorted therefore to suffer the grace of God to make you one with him in his Design and in pursuance of it Let your light so
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
36. Act. 14. 17. Rom. 2. 4. These considerations of what the prayers are and in what manner all prayers are to be made for all men may afford us some direction in our prayers to pray as we ought which the holy Spirit teacheth as he doth all other things by opening the Testimony of Jesus and shewing the things of him Rom. 8. 26. with Joh. 16. 13 14. As therein he presents us with good ground and foundation of Prayer as we shall after shew so thereby he instructeth us what to pray for and in what manner for all men and how to pray as we ought for every man in teaching us to pray according to his will as declared in that declaration of his name in his Son for such things as the Father hath appointed him to give unto men by vertue of his Sacrifice and Mediation to each according to his need and capacity and so as according to the wisdome of God may be for his good and so we are here directed not to pray for those peculiar blessings which men become capable and meet subjects to partake of onely in beleeving and comming to Christ as Col. 1. 9-13 1 Pet. 2. 3 4. such as sanctifying and furniture to and blessing in the ministration of the Gospel and the like for any that is yet in the state fellowship and way of the world and so of it yet to pray for these things for all Saints that the world may be the better for them as to the best good Job 17. 9-21 23. neither may we pray for Gods prospering any man in his evill way or for special National protections ownings and salvations to be afforded to any people or Nation openly set in opposition to him or to any people that are called by his name and especially if for his names sake called upon them But we are to suffer the grace of God to teach and lead us as it certainly will to pray against their evill works and inventions and so against them as abiding in the said wayes and for special protections ownings and salvations to be afforded to that people or Nation upon whom his name is called or that do more rightly worship and acknowledge him and that for his names sake and both these intentionally for the good not only of those people for whom the prayers are directly made but of their enemies also and so of all men Our Saviours Admonition and Instruction to his Disciples when upon some peoples unthankfulnesse and not receiving him they would have prayed for fire to come down from heaven and consume them as Elias did may here seasonably be considered by us Ye know not what manner of spirit ye are of for the Son of man came not to destroy mens lives but to save them Luke 9. 55 56. And therefore also Though we are not nor is it according to his will to pray for forgivenesse peace and joy in a full and proper sense to be given to any man abiding in his evill way or in his natural state and condition yet we may and are taught by his grace to pray for such pardon forbearance and renewing of goodnesse to be conferred on them and in due time as may give them opportunity and have tendency and efficacy in it to lead them to repentance That so they may receive forgivenesse of sins and inheritance with those that are sanctified by saith that is in Christ And so the end of all prayers for all men is that they might be saved We come next to consider Fourthly What are those thanksgivings joyned with prayers to be made for all men This the Scripture plentifully sets before us That al manner of right prayer is joyned with Thanksgiving Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known to God So Psal 50. 14 15. and 95. 2. Come into his presence with Thanksgiving offer sacrifice of Thanksgiving and call upon him Yea all men are invited so to do Now what this Thanksgiving is that is so inseparably joyned with all right praying we shall also finde in those Scriptures that speak to this matter that it is such a commemoration and thankful acknowledgement of and blessing God for his great love and mercy testified in what he hath already done for us as in which Gods goodnesse is only commended and glorified and not ours with it as in that of the Pharisee God I thank thee that I am not c. Luk. 18. 11. and that so as in the minding and consideration thereof we have incouragement presented to expect and pray in faith for those further streamings forth of mercy and good things according to our needs and capacity which through the knowledge of his name we are lead to desire and ask accordingly to his wil. So our Savior teacheth us in that doctrine of Prayer Mat. 6. 9. to acknowledge and commemorate the honor and praise due to his name for what he hath done in and by his Son in the forefront of all the Petitions we ask of him that therein we may glorifie him and yeeld him the praise of his grace who also for his names sake meeteth with him that rejoyceth in acknowledging it Though to us belong nothing but shame that therein also we may be minded of that which may inlarge and draw out our hearts with encouragement in God though abasement in our selves further to pray according to his will And so the holy Spirit for the helping of our infirmities teaching us how to pray as we ought as he takes of the things of Jesus and sheweth as is shewed before so therein he glorifies him in and according to the Gospel minding us what cause of Thanksgiving we have to God continually by and in the name of Jesus Christ and how that serves for our instruction and encouragement further to pray see examples and instructions to this And first in those Thanksgivings that are joyned with Prayers made for all Saints and for such peculiar blessings to be conferred on them as of which they only are capable subjects though in respect of their end and tendencie these are also for all men as afore is shewed In all these Thanksgivings there is not only an acknowledgement of that true in Christ for men as the bottom cause of all thanksgivings and of the great love goodnesse of God to manward as manifested therein but with this there is alwayes an acknowledgement and commemoration of Gods great goodnesse in those special streamings forth of the issues and verâ—ues of that Redemption and grace of God in Christ to manward which they have met with and through his grace have had efficacie in them to the saving them and making them meet to partake of the inheritance of the Saints in those peculiar blessings desired and prayed for for them See our Saviours Prayer Joh. 17. 7 8. Now they have known saith he that all things what soever thou hast given me are of
properly to be read as a Declaration of Gods good will love and desire towards men and concerning them as considered in their faln lost and sinfull estate which was such as in which he would have them saved out of it and brought back again to him Such his great compassions slownesse to anger and riches in mercie That he had no pleasure in their destruction but that they should turn and live And therefore desired they should come to the knowledge of the truth of his love and goodnesse towards them that so they might be drawn into love of him and conformity to him that were so full of hatred and antipathy against him And then as a real demonstration of this his love desire for them and declaration of the way and means prepared that this might be for though God loved them and desired their good yet they could have enjoyed no streamings forth or manifestations of it or benefit by it If he had not devised means that his banished might not be expelled as 2 Sam. 14. 14. He further tells us That God is one and unchangeable in all his holy Attributes and therefore in love to man as his creature and the end of his other creation and while he was not yet become wholly one with and of Satan that had tempted and prevailed over him could not yet give him up And so in holinesse and truth and therefore could by no means in clearing clear the guilty or forgive sin without a fulfilling of his truth and satisfying of his Justice And so likewise in infinit wisdome and goodnesse in all and therefore knew how to finde out a way of recovery that mercy and truth might meet together for mans recovery and helpfulnesse in this lost condition as well as to make him of nothing a creature to such excellent glory and hath done it God is light and in him is no darknesse And that appears in this that follows There is one Mediator of God and man and so between God and man Christ Jesus A Mediator is not a Mediator of one But God is one Gal. 3. 20. A Mediator is of and between two parties at a distance and so is ours But whereas the usuall work of Mediators between man and man is to lay his hand on both and prevail with one to abate something and the other to pay or satisfie something so is not ours for God is one He was not turned enemy but loved us when we were enemies so as he sent the Mediator He is one and so infinit and perfect in holinesse and can abate nothing of what his Truth and Justice requires and therefore must have full and perfect satisfaction though we are so weak we can make none The work therefore of our Mediator is to make full satisfaction pay the full price come up to Gods terms and then to bring us up to and inable us to accept of those termes in him made and accepted for us And so in the whole and in each part of his work That with God and that with men It is to reconcile man to God The first in and by himselfe without them The second in their particular persons through him 2 Cor. 5. 19 20 21. And for the accomplishing this He that is the one Mediator of God and man and that he might be a standing Mediator between them Gave himselfe a ransome for all men A Testimony or to be testified in due time That so through him they might come to the knowledge of the truth and be saved For understanding the large ground of praying for All men here set before us consider some of the particular instructions herein presented 1 That Jesus Christ by the will and appointment of the Father hath given himselfe and is accepted A Ransome for All. 2 That he is by vertue hereof become a standing and powerfull Mediator between God and men 3 That by vertue and by means of his Ransome accepted and his Mediation continually made for them he is of the Father to them A Testimony in due time That they might come to the knowledge of the truth and be saved And in all this God is light and in him is no darknesse at all For the first That Jesus Christ by the appointment of the Father hath given himself and is accepted a Ransome for All a price of Redemption so as he hath redeemed and bought them All as hath been shewed already as to the persons for whom now we shall apply our selves to the consideration of the worke herein done for them And so first he hath in and by himselfe redeemed them from the curse of the Law being made a curse for them Gal. 3. 13. Secondly He hath by that his one offering for all perfected through suffering and now presented to the Father obtained and received into himself eternal redemption a full and perfect Recovery and Restoration of all that losse contracted by sinne as charged on them by the first Testament Heb. 9. 12. 15. First Jesus Christ hath in and by himself redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. where that he speaks not of that redeeming the heart and conscience from under the bondage and accusation of sin by the Law which is only wrought in the spirit of the beleever through the discovery of that done in Christ for all men but of that done namely of the redemption wrought in Christ for them before they knew it This is evident in that he saith the Redemption here spoke of was done and finished by his being made a curse for us whereas the other though done by vertue thereof yet is not effected but through the discoveries thereof and in the receit by faith as before yea it is still more evident in that he mentions this as perfectly done that means might be used for the doing the other namely the redeeming men in their particular persons and that that might be wrought or received through faith He hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham the preaching of peace by Jesus Christ Eph. 2. 14. 17. 3. 6. might come on the Gentiles that we namely whoever beleeveth might receive the promise of the Spirit through faith according to that Joh. 3. 16. God so loved the world that he gave his only begotten Son namely the Saviour of the world 1 Joh. 4. 14. that whoever of the world so loved by him through this grace beleeveth in him whom he hath sent should not perish but have everlasting life and so that Gal 3. 13. is opened Gal 4. 4 5 where the query is fully answered who they are encluded under the word us Gal. 3. 13. that he hath redeemed from the curse of the Law God sent forth his Son made of a Woman made under the Law to redeeme them that were under the Law that we there the person is changed namely whoever beleeveth might receive the
occasion or fruit of ignorance or unbebelief in Christ as before that sin as found in us and others after this consideration may not be laid to our charge but forbearance and forgiveness administred according to the Gospel now for these sins or sins after this consideration it is that he is here said to be the propitiation the standing propitiatory sacrifice or mercy-seat for the dayly covering with the infinite vertues of his satisfaction and offering for sin once made and so taking away dayly from before the Father the sins of the world after this consideration and so his being the propitation for our sins which might hinder our prayers and for the pardon of which we have dayly to pray and not onely for ours but also for the sins of the whole world is equivalent and the same with his being the continual and standing Mediator between God and men by and with the vertues of that one offering of himself 'T is true his making the atonement or propitiation and peace in himself for us in that at first perfectly done in giving himself a ransome is here more strongly implyed and signified seeing without it or if that had not been done and perfect for them in Christ this could not have been done for them by him if he had not made peace he could not have been a standing propitiation for sin but that which is here directly spoken to and signified by his being affirmed to be the propitiation is according to the latter sence And so God hath set him forth to be a standing propitiation that through him his righteousness may be declared not onely in giving the forgiveness of sins through faith in his blood but in granting forbearance of the same to men that do not believe that they might have opportunity and space afforded thereto as well as also to be a propitiation to or in them and so of them in their particular persons through faith in his blood as Col. 1. 22. 2 Cor. 5. 18. And all this through by vertue and by means of the redemption that is in him Rom. 3. 24 25. Behold then that Lamb of God that having by himself perfectly purged our sin is now set down on the right hand of God and there dayly taking away the sin of the world as now charged on it the great Mediator between God and men by and with the vertues of his having given himself a ransome for all men and that he may be so viewed by us consider 3. That by vertue of his ransome given and accepted and his Mediation continually made with the Father for all men he is in the name of the Father a Testimony or to be testified to them in due time to each in their several and proper ages and to every one at such time and seasons as may be most for their advantage and good and now in these last ages the most seasonable time for that for divers considerations by the coming of Christ and his bringing light and immortality to light by the Gospel to the Gentiles 2 Tim. 1. 10. Heb. 1. 1 3. of which more directly is here spoken in which the ground of making prayers with thanks givings for all men is more opened then formerly though it was the same in Christ before But heâ—e for brevity sake we shall onely shew how in general he is and alwaies was unto all men every where and in every age by vertue of his sacrifice accepted and vertuous with the Father from the beginning a Testimony in due time of the truth of the redemption in him and the Fathers goodness through him And that in these two things 1. In affording to all as they come to capacity and need of it means opportunity and space to repent 2. In sending forth his good Spirit in the supernatural light and power of it in and with those mercies and means to bring the light and understanding of his goodness to the heart and thereby to reprove men of their evils and turn them to God 1. In affording to all as they come to capacity and need of it means and opportunity to repentance for children that know not any thing and so are not capable of actual doing good or evil as they are not capable of hearing and rejecting the word of Christ of voluntary chusing and setting up idols in their heart and departing from the Lord under whose special care and protection and gracious government by Christ they are so there is no condemnation or charge of sin upon them by or according to the Gospel and so no repentance needful or required of them for though born under the guilt of sin according to the Law under which Christ was made for them and so with a corrupt and polluted nature yet by reason of him that hath redeemed us from the curse of the Law they are not by God held under condemnation on that account neither nor shall perish in that death And as they have no capacity in their particulars personally to adhere to and close with the grace of God in Christ and so actually to believe in him so neither is that required of them by him that requires not but according to what he hath sown and in his givings furnished to yea he that imputes righteousness without works and doth not charge with unbelief where there is not a hearing and rejecting as John 3. 19. and 12. 47. doth graciously accept and own them by vertue of the Redemption wrought in Christ for them yea and reckons them as believers and so of the kingdom and as a testimony of that would have them brought to him and accepts that as their coming and saith Whosoever shall receive one such little child in his name therein receiveth and acknowledgeth him Mat. 18. 5 6. and 19. 13 14. yet in them Christ is a testimony of the truth of the Redemption in him and the Fathers goodness through him unto all men in preserving their natural life while he continues it to them to the comfortable injoyment of his mercies and free from the sting and poyson of the first death and easing them of so much of the pains and miseries of those shadows of that death and mortality that is upon them as he sees good for them and for us In which as there is no destructiveness in that which remaines so there is a great abatement and taking off even of the greatest part of the stroke or curse which the truth of God required should have been executed upon us in them by reason of our sin not onely to bring forth in sorrow but for trouble without case Cursed shalt thou be in the fruit of thy body Gen. 3. 16. Deut. 28. 18. we may say as sometimes concerning Joseph Gen. 45. 7. It appears by Gods present gratious dealing with us in them that God hath sent a Jesoph into our condition of misery and made him under our Law and curse before us and he is now through sufferings entered into
attending to those means in which the supernatural light and force of the Spirit of God is put forth and exercised for bringing the voyce of the Son of God nigh to them and opening their ears and giving capacity to hear it and quickening by it answerable to which the other have no such capacity And therefore the voyce of the Son of God shall come forth to that immediately however then it is requisite that in or through those outward mediums there be such a maner of coming forth and operation of the Spirit of God as is answerable to that by which Jesus Christ was raised from the dead and the dead shall be raised 't is the same Spirit by which he moved and acted and walked up and down in his life in the flesh or in the dayes of his weakness and mortality and so the same Spirit by which men are taught and strengthened to their natural motions actions or imployments in things tending to the good or comfortable being of the natural life but not in the same maner put forth or exercised but as we may say In a natural or ordinary way by blessing natural faculties and abilities in and according to a natural improvement in such maner as the nature of man by that which God hath already furnished it withall is capable of receiving and complying with But for this though that light and power of the Spirit is to â—e put forth into and exercised in the dark heart and dead faculties of the soul that they may be renewed and strengthened by it yet it must be such as brings with it its light strength and capacity for the receiving it such as hath in it a supernatural force or maner of operation for opening the deaf ears and the blinde eyes c. Isai 42. 18. 7. and 49. 9. that they may see and receive what it discovereth There being no such capacity before or naturally in the subject to which it comes Therefore the A postle desiring for the believing Ephesians That they might through the knowledge of him more abundantly experiment the exceeding greatness of his mighty power or arm that is in the Gospel that it might more have its prevalency with them as it is put forth through that knowledge of him for the special saving of them that believe Rom. 1. 16 17. he compares it to the maner of the working of his mighty power which he wrought in Christ Jesus when he raised him from the dead Eph. 1. 17 19 20. Now this is that which we have here further to say on Gods behalf ascribing righteousness to our maker That according to mans need by reason of his natural weakness and depravedness God is certainly liberally giving to all men without upbraiding any such gifts as may conduce to their getting wisdom in the knowledge of him and so being reconciled to him for he gives nothing but good and perfect givings not onely out of a cordial heart and affection but such as would produce what they come for and insinuate themselves by their own light and force and make the subject capable of receiving and complying with them and this is given us as a general ground for any man to ask wisdom of God Jam. 1. 5 17. and that without wrath or doubting and not to murmur or rebel against him in his Gospel or the instruction thereof in which his arm is thus stretched out so Psal 68. 18 19. Thou hast ascended on high and led captivity captive and received gifts in the Man for men even for the rebellious that they might dwell with the Lord. And from thence it follows Blessed be the Lord that dayly loadeth us c. Yea to shew this truth in expressions suitable to those in which we have demonstrated the nature of mans weakness and necessity see 1 Pet. 3. 18 19 20. By that Spirit by which Jesus Christ was raised from the dead or by such maner of the putting forth of the light and power of that Spirit he went and preached not to their ears onely but to their Spirits which are now in prison for their disobedience to his Spirit then when the long-sufferings of God waited on them in the ministration of Noah and so his Spirit was then and before striving with them in all the means vouchsafed them and that all the day long and in due time whence that my Spirit shall not alwaies strive with man yea after he spake in his Spirit in the light evidence power of it by the hands of his servants the Prophets and that so to their hearts as that in rejecting or refusing to hear them they were said to harden their hearts against his softning and melting operations Zech. 7. 9 11 12. yea all the day long while in those means he used he was calling them to behold him he also therein in and with his words stretched out his hands his power or Spirit unto a rebellious people that yet were not overcome thereby Isa 65. 1 2. He did lift up the yoke of thraldom while he set meat before them though they would take no notice of his healing them he was in all ages in the world though the world would not know him the light shineth in darkness though the darkness comprehend it not he came unto his own though they received him not so when the voice of the Son of God came forth in the Gospel it was his promise The dead should hear it and that so as hearing in hearing or according to the capacity given they should live Joh. 1. 3. 10. and 5. 25. And therefore God gives up men in his just Judgement to blindness That hearing they should hear and not understand c. because they made it first their voluntary sin in hearing not to hear but closing their eyes stopping their ears shunning the light when it came because their deeds were reproved by it and lest they should be converted from them Mat. 13. 11 13 15. John 3. 19. They received not the love of the truth that they might be saved 2 Thess 2. 10 11. Hosea 11. 27. Ezek. 24. 11 13 'T is true no man can come to Jesus Christ except the Father which hath sent him draw them John 6. 44. which signifies the necessity of using or putting forth some such power in and with those Arguments he useth to perswade as is to the man supernatural and 't is as true that the Father was then drawing and had before drawn those very persons vers 35 36. He that cometh to me shall never hunger he that believeth on me shall never thirst but I said unto you That ye also have seen and believe not which comparing it with the former verse where believing is the explication of coming is as much as if he had said You have been drawn and come not as those Hosea 11. 2 7. but did break his bands by murmuring among themselves as Psal 2. 3 5. so here compare vers 43. and 44. The doctrine in 44.
vers No man can come unless the Father draw or it be given him of my Father vers 6 5. is a ground of the admonition v. 43. Murmur not among your selves signifying that his Father was now in his ministration drawing them with special and powerful cords leading them to repentance and therefore he admonisheth not still to break his bonds by murmuring because without them they could not come and it might be much feared God would restrain his Spirit from striving any longer if such special influences of him in such special means were rejected Therefore even now more earnestly and heartily to receive while the Father was giving to them as he affirms the Father was then giving to them or did then give them the true bread though they did not accept or feed on it vers 32. And thus it fully agrees with that John 12. 35 36. Yet a little while is the Light with you walk while ye have the light lest darkness come and then ye cannot walk and that Jam. 1. 18 19 20 c. Of his own good will or willingly begat he us through the word of truth which is preached to every man Col. 1. 27 28 29. wherefore let every man be swift to hear slow to speak slow to wrath or murmuring against that Word of truth seeing it's Gods Arm sent to save him and like to this that Phil. 2. 12 13. It is God that worketh in you both to will and to do c. Do all things without murmuring and disputings that ye may not fail of the efficacies of his grace in you as Heb. 12. 15 16. And indeed the grace of God bringeth salvation to all men in all the several appearances and streamings forth thereof in his mercies chastisements providences though more fully and plainly in the records and plain Declaration of the Gospel and especially as now come forth yet even in his works of creation and providence which by vertue of the redemption wrought in Christ men do behold and have a comfortable enjoyment of even where they do not enjoy the other more plain Declarations of Jesus Christ the choice means yet therein and to them in and with those means they have Jesus Christ by his Spirit is witnessing the goodness of God to their spirits so that God is not without a witness in those mercies they enjoy Acts 14. 17. yea the word or testimony of Gods goodness as preached in them is not afar off but nigh them in their heart in their mouth that it might be seen and acknowledged and it is leading perswading and drawing their hearts to repeatance in the acknowledgement of the truth that which may be known of God in those discoveries of him vouchsafed is manifest in them and that is Gospel or good news of goodness and propitiousness in God yea so as through a Saviour this is preached in every creature though that Saviour is not distinctly revealed as in the Scriptures Acts 17. 24 27. Rom. 1. 19 21. Colos 1. 23. Neither doth God require of them any Repentance Faith or Acknowledgement of him but according to the capacities and manifestations given them and is very favourable and full of forbrearance though all men generally fail and come short of that and is yet waiting to be gracious to them in continuing the mediums of calling and while he is doing so stretching out his hand all the day long and if God see it good for them or any of them to give them some more distinct revelation and discovery of the person and work of Christ as he hath also promised that in turning in his reproofs he will still further pour out his Spirit and make known his words and however I say what discovery or revelation of Christ soever he sees good and needful for any of them though they have not the Scriptures the outward means thereto he can teach the same things without them yea where by his providence they are not vouchsafed his Spirit is so conversant and in such maner with the books of creation and providence as to teach and lead to that use of them which by the Scriptures he teaches us to make of them as it hath been seen in the cases of such as have been deaf and dumb God hath taught them the same things concerning Christ and his goodness through him by those things which they saw and had to do with which others have learned through discourse and in use of those Organs they wanted and if they had wanted the other also he could have taught the same things without that too for he speaks to the heart and gives wisdom to the inward parts none teacheth like him and though he ever make use of outward mediums where and according to what he vouchsafes yet he is bound to none of them and is also especially tender towards such as enjoy least of them being by his providence deprived in requiring less of them and no more then according to what he gives and by his providence in keeping strong temptations and stumbling-blocks from before them and out of their way and in dealing with them according to their need and wants whence exhorting us to be like him he directs particularly in this Thou shalt not curse the deaf nor put a stumbling-block before the blinde Levit. 19. 1 14. but especially open thy mouth for them c. Prov. 31. 8 9 yea expresly they have all heard and that so as by sent Preachers and that so as that they might believe and to that end see Rom. 10. 15 18. After he hath told us that they cannot believe without sent Preachers among them making this conclusion Faith cometh by hearing and hearing even capacity to hear by or with the word according to the preaching thereof vouchsafed then he propound the question I say then Have they not all heard and answers generally Yes they have and particularly to those that have not obeyed yet they have heard and that by means of sent Preachers too which by the next verse alluding to Psal 19. the works of creation and providence are whose line is gone out into all the world and their words to the ends of the earth and by them he saith All have heard and then distinctly speaks of Israels having more special means of knowledge Jesus Christ then is the true light that enlightneth every man that cometh into the world he is to all by vertue of his ransome a Testimony in due time the Light of the world c. See for further understanding and usefulness of this the first instruction propounded by way of usefulness of the first proposition and particularly the explication of those two Scriptures compared Isa 49. 8. 2 Cor. 6. 2. I shall not here otherwise in large to usefulness having been already more large then I intended in this demonstration or opening of the ground of praying with thanksgiving for all in these three heads That Christ by the gracious will and appointment of God gave himself
passing by even unto blood as well as also neither despising nor fainting under his chastisements but suffering patience to have its perfect work in all tribulation which bringeth forth the quiet and peaceable fruit of righteousness to them that are exercised thereby Heb. 12. 1 3 4 9. Recompence to no man evil for evil nor railing for railing but contrarywise blessing knowing that ye are thereunto called that ye should inherit a blessing 1 Pet. 3. 9. Provide things honest in the sight of all men as much as is possible live peaceably with all men Dearly beloved avenge not your selves but rather give place unto wrath yea if thine Enemy hunger feed him c. Rom. 12. 17 18 19. Ye have heard saith our Saviour An eye for an eye a tooth for a tooth but I say unto you that ye resist not evil that is with evil as Rom. 12. 17. Nay rather suffer wrong and suffer your selves to be defrauded then strive to avenge or right your selves yea love your Enemies bless them that curse you bless and curse not Mat. 5. 38 39 44 45. Luke 6. 27 28 29. 1 Cor. 6. 7 8. And to all this also That grace of God that bringeth salvation to all men instructeth and teacheth the believing receiver of it and therefore not onely in Rom. 12. it 's one of those things to which we are exhorted by the mercies of God vers 1. both as the motive and motion to the doing of it but in Tit. 3. compared with chap. 2. it 's added to that before mentioned as one of those things which that grace teacheth To speak evil of no man to be no brawlers but gentle to shew all meekness to all men for we our selves were sometimes foolish disobedient deceived serving divers lusts living in envy and malice hateful and hating one another but after the kindeness and pity of God our Saviour towards man appeared not by works of righteousness which we have wrought but according to his mercy he saved us c. 3. They are also in all godliness and honesty To follow peace espectally with all that call on the Lord out of a pure heart 2 Tim. 2. 22. To endeavour to keep the unity of the Spirit in the bond of peace Eph. 4. 3. That unity or oneness into which the Spirit of God bringing and opening the testimony of Jesus bringeth the believing receiver thereof in which There is one Body one Spirit even as they are called in one hope of their calling one Lord one Faith one Baptism one God and Father of all c. But unto every one of them is given grace in the manifestation of the Spirit or gifts of grace to profit withall diversly according to the gift and good pleasure of Christ in the exercising of which by each and so in their several administrations as well as in their acknowledgement Faith and Fellowship in those things forementioned in which there is such absolute oneness The unity of the Spirit is to be endeavoured to be kept in the bond of peace Eph. 4. 3 7. with 1 Cor. 12. Therefore the Apostle exhorting to be of one minde addes Live in peace and the God of love and peace shall be with you to preserve you in that one minde heart and way and so through faith unto the salvation ready to be revealed 2 Cor. 13. 11. See this exhortation explicated Phil. 2. 2 3 c. If any consolation in Christ any comfort of Love any fellowship of the Spirit c. Then fulfil ye my joy that ye be like minded having the same love being of one accord of one minde it follows as a direction to the shewing forth and walking in this as well as to the way in which they might be preserved and grow therein let nothing be done through strife or vain-glory but in lowliness of minde let each esteem other better then themselves alwaies fitter to be born with tendered and served So Rom. 12. 2. Be kindly affectioned one to another with brotherly love in honour preferring one another look not every man on his own things but every man also on the things of others Phil. 2. 3 5. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and there by many be defiled Heb. 12. 15 16. which roots of bitterness envies evil surmises and such-like may be occasioned divers wayes as sometimes by partiality or respect of persons among brethren generally or with reference to such instruments as by whom the word of the Lord hath been brought or opened to us as when one saith I am of Paul another I am of Apollo another I am of Cephas which occasions some to run out in another extream and they will not onely be of neither of these but they will be of Christ immediately and as not needing or loose from any of their brethren or such instruments Therefore the Apostle admonishing the Thessalonians To know them which are over them in the Lord and admonish them and to esteem them very highly in love for their works sakes he addes And be at peace among your selves 1 Thess 5. 12 13. And how they may be so in observing the forementioned counsel he explicates 1 Tim. 5. 17 21. Let the Elders that rule well be counted worthy of double honour especially they who labour in the word and doctrine It follows I charge thee before God and the elect Angels that thou observe these things without preferring one before another doing nothing by partiality namely in the things forementioned as well as also in those things mentioned vers 19. 20. Against an Elder receive not an accusation but before two or three witnesses them that sin especially of the Elders or such as should go before others in the word of the Lord and in things common and publick tending to publick scandal or harm and being so convict as aforesaid or it evidently appearing rebuke before all that others also may fear Likewise such roots of bitterness and breach of the peace among Christians may be occasioned through too harsh censuring or judging one another in the doing or not doing things that are in themselves so circumstantial and may be either done or let alone as that eating or not eating Rom. 14. or in the manner of the observance of some of Gods Ordinances Therefore the Apostle counsels us vers 17 18 19 20. whatever things they are in which the Kingdom consisteth not as righteousness peace and joy in the holy Ghost are the things in which it doth consist and in which he saith He that constantly and stedfastly serveth Christ is acceptable to God and profitable to men for any other thing he would not have us be stiff or earnest to bring men to our practice until grace set free thereto nor in judging them if they joyne not with us lest so we destroy the work of God but on the other hand to follow after those things that make for peace
they as such are but Spectators as Strangers and Pilgrims looking on and hearing the tumults and commotions between one and another and wisely considering the work of God therein and lifting up their heads for the nigh drawing of the day of their redemption of which they know these are forerunners and signes though they look not for it by this meanes yet many of them as part or members of the Nation where they live may also be exercised on the defensive part or on that side where they understand good ground and that warrantably and may be eminently instrumental more then other men as in any national good work they joyn in but not actors as Saints either for their kingdom or by way of revenge against any for saith the Text Nation shall rise against Nation and Kingdom against Kingdom not the Saints against the Nations or Kingdoms It follows and there shall be earthquakes in divers places and famines and pestilences and fearful sights and great signes from Heaven Mat. 24. 7. Mark 13. 7. Luke 21. 9 10 11. and together with these and all this time he saith Many shall come in my name saying I am Christ yea many false Christs and false Prophets shall arise with so fair pretences and great flourishes and at last shewing great signes and wonders if possible to deceive the very elect yea and they shall deceive many except those dayes should be shortened none would be saved or preserved in the expectation and patient waiting for the coming of Christ telling them Lo here is Christ or there in this or in that appearing the second time and accomplishing the promises you wait for Or as there were false Prophets among the people and those the generality of the great seers of the Visions of the times a little before the Babylonian captivity which did fore-run the first appearing of Christ that told the people They should have assured peace in that place and at that time and should get it then by resisting the Caldean and so by their Sword and the help of other Nations and so that the issue thereof should be that they should neither see Sword nor Famine but the promises of assured peace and settlement for ever which the Fathers died in the faith of not having received should presently be accomplished and with these carried on with so much violence height of Spirit and flourishes as if they had it from the oracle they greatly deceived the people as Jer. 14. 13. neither in those dayes were there any Prophets of the Lord that durst speak a word against them unless one or two that also sate alone and were hooted at by every one because of the assembly of the mockers that devised against them to make their doctrine and prophesies as odious as they could and to smite them with the tongue and for the tongue and so on the cheek as 1 Kings 22 24. so as might tend to their reproach and make them hold their peace and resolved not to give heed to any their words Jer. 18. 17 18. even so there shall be false Teachers and Prophets arise among the Christian Gentiles tending to their enslaving by the spirit of Antichrist the mystery of iniquity which shall fore-run the second appearing of Christ as a little before their enslaving by the grosser part or flesh of Antichrist did that will in like manner privily under pretence of the contrary bring in damnable heresies even such as in which the Lord that bought them is denied the promise of his second personal appearance or at least the patient looking and waiting for the blessed hope until that glorious appearance is by the assembly of the mockers scoft at telling them They shall have assured peace in this place that they shall get the peaceable and glorious kingdom of Christ by theâ—r Sword and the like But before all these he saith Luke 21. 12. They shall lay their hands on the Saints and persecute them and they shall be brought before Kings Counsels and Synagogues and into Prisons for his names sake Yea they shall kill them which though all the three Evangelists Matthew Mark and Luke mention after the other yet Luke saith expresly They shall be before those things forementioned which shews as we have noted before That these wars commotions and abounding of Spiritual iniquity together with them here spoken of are those that shall happen after bodily persecutions have been before suffered by the Saints and at the time in which there shall be some abatement of them to which abatement these very commotions themselves shall be some help instrumentally yet even of these together the wars and commotions by Nation battering and clashing against Nation and the abounding of more spiritual iniquity after some cessation of bodily persecution These together saith he are the beginnings of sorrows or calamities and miseries the outward occasions of sorrows not of joyes though going before as accomplishments of his word and so making way joy shall come in the morning of the appearance of the Son of man and the resurrection of the dead But the end he saith is not by and by these are but the beginnings of sorrows Now when we read of such predictions and in such terms and see the beginnings of the accomplishments of them in our day yet we do not account our selves or Christian Magistrates thereby obliged to put our selves forward with desire to contend or â—ight with others or to provoke them to wrath or pick quarrels against them or to neglect any advantage or opportunity for peace with them any more then we account our selves obliged to joyne with the false Prophets and follow them or else to do what we can to be occasions of furtherance to the spreading of their principles that we may have some work to strive and fight with them but if God do by his providence call us to defend our selves or our Nation against those that are for war and contention and will not be quiet in such troublous times And so if God in like manner call us to contend for the Faith of the Gospel and strive together for it In following him we know we are in his way and may expect his blessing and have no cause to be terrified by our adversaries and that we may do and yet not delight in war but seek peace and be for it even while they are for war which we cannot but do knowing that it 's generally true That all wars and fightings come of mens lusts c. Jam. 4. 1 c. Again we read Rev. 17. 16 17. of Gods putting it into the heart of the Kings of the Earth not Saints as Saints but earthly Rulers and Governours to hate the whore and make her desolate and naked to eat her flesh and burn her with fire but not that they shall then give their power unto Christ or into the hands of the Saints they are not to come by it on that fashion but their power that was
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 presenceâ— 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