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
truth thereof they were to baptize them with water also in his name even the Nations whosoever of them would them and theirs every one of them even as the Jaylor was baptized he and all his streight-way on his first owning and listening to the report of the Gospel and being willing to be instructed therein and therein also as well as by their word they preached the word of the Lord to him and to all that were in his house Act. 16. 32 33. which also is according to Peters Doctrine opening the Commission Act. 2. 38 39. comparing the 39. verse with a place speaking of a like businesse in our Types to which the Apostle there seems to have apt and evident Allusion Deut. 29. 10. 14. And then also to teach these Nations as they had outwardly baptized them in the name and unto the acknowledgement of Jesus Christ as come in the flesh to observe whatever Jesus Christ did command his Disciples And all this they were to do for the discipling the Nations the gathering or drawing them to Christ from their former state of darknesse and shadow of Death in which they were without any true acknowledgement and worship of God to acknowledge him and come to him as their Lord and Gods salvation for and to them and in professed subjection to him and thankful acknowledgement of his grace to bring all that by Gods providence are theirs given them to bring up for him even their little ones with them So the Jaylor beleevingly rejoycing he did it with all his house Act. 16. 34. as Joshua would engage himselfe and his house with him that were under his tuition to the acknowledgement and service of the Lord Josh 24. 15. And as in considering Israel after the flesh to which for Instruction in such cases we have our warrantize 1 Cor. 10. 18. we are directed in those evident Types of this discipling Nations Exod. 10. 9 10 11. Deut. 31. 11 12 13. And as our Saviour also instructs That such should be permitted to come to him being brought in their armes to whom by Gods providence they are given to bring up for him for of such is the Kingdome And having so done That they may all of them not onely be instructed themselves but taught to learn their children as they are capable and bring them up in the nurture and admonition of the Lord Jesus To the end that all the ends of the earth might look to him and be saved who is Gods salvation to the ends of the earth That they might come in to the acknowledgement of him and so into his house where they might be trained up and educated for him being therein especially made partakers of his promise in Christ by the Gospel for sending forth his Spirit to reprove the world of Sinne Righteousnesse and of Judgement according to the distinct Revelation of Christ in the Gospel as now come forth and as men are turning at his reproofes To teach and lead them into all truth by the same Spirit still opening and making knowne the same word Eph. 3. 6. Act. 2. 39. Joh. 16. 8 9 10 13 14. Prov. 1. 20 23. In pursuance of this great Designe of God for the good of All Paul was furnished and appointed the great Apostle of the Gentiles Act. 26. 16 17 18. For this purpose the Lord Jesus appeared unto him to make him a witnesse c. delivering him from the people and from the Gentiles to whom then he sent him To turn them even his persecuters from whom yet he should be delivered and amongst whom preserved for this end To turne them from darkness to light c. That so they may receive forgivenesse and inheritance among them that are sanctified And that to this end he should preach among the Gentiles the unsearchable Riches of Christ and to make All men see What is the fellowship of the mystery c. as aforesaid Eph 3. 8 9. And therefore also hath God preserved a succeeding Generation of such as through the tastes of his graciousness in the appearance of his love in Christ to man-ward having been drawn to him built upon him and so reconciled to God by Jesus Christ and received the word of Reconciliation God hath preserved them in the world and from the evil of it to this end and therefore also furnished them with gifts from his right hand though more mediately in their beleeving and exercising faith through and according the Apostles word yet still to this as the first and great part of the work of their Ministry in the world to carry on that great work amongst and for the good of all men as secondary Instruments and Ministers building upon and according to the foundation laid by the Apostles to the intent that now by the Church by the whole body of them joyntly and by each according to their capacity and opportunity in the place where God hath set them might be made knowne to Principalities and Powers and so to all Nations and people under them The manifold wisdome of God Eph. 3. 10. That by them the world may know That God hath sent Christ the Saviour of the world And that he hath loved them that have received this Testimony with the heart even with the same love wherewith he hath loved his Son Joh. 17. 15 20 21 23. And that in being Instruments of saving them that hear or listen to the word as held forth by them Their profiting may appear to All 1 Tim. 4. 15 16. Gods Saints generally even those that have made a Covenant with him by sacrifice Psal 50. 5. namely that are reconciled to God by Jesus Christ and have received that word of Reconciliation in their hearts 2 Cor. 5. each to exercise according to fitnesse and furniture of Gifts Rom. 12. 3 4 c. all the Gifts for continuance being given among these Eph. 4. 7 11 12. They are appointed and called to this great service even now To call the earth from the rising of the Sunne to the going downe of the same as well as also afterward to reign Judge and execute Judgement with him Psal 50. 1. 5. As his Ambassadors whose first personal coming and his present coming by his Spirit in the Gospel and other means is not to judge or condemne the world but that through him they might be saved even such as doe heare his words and reject them his gracious end and desire is that they should heare and beleeve and therefore he continues his mediation for them and mercies to them Joh. 12. 47 48. and 3. 17. though he shall appear personally the second time then to judge and execute judgement according to the Gospel so these his servants and Ambassadors in this world are now to make it their great work to perswade all men and every man as they have capacity and opportunity to be reconciled to God telling them All things are ready 2 Cor. 15. 17 18 19 20. Luke 14. 17 21 23. with
shine before men that they may see your good works and glorifie your Father which is in heaven Phil. 2. Mat. 5. 13. 15. Dearly beloved saith Peter 1 Pet. 2. 11 12. I beseech you as strangers and pilgrims abstain from fleshly lusts that war against the soul having your conversation honest seasoned with gravity and sincerity single and chaste to God and your main design to glorifie him amongst others and for their good that the Gentiles in the day of their visitation may glorifie God who when the instructions and reproofs of the Gospel begin to light on their hearts will presently turn their eyes upon you supposing if there be indeed truth in this Gospel and in the instructions thereof leading them so to worship God If there be such preciousnesse in Christ such sweetnesse and satisfaction in the love of God to Man-ward therein discovered that then those that do indeed know it and have tasted the graciousnesse of the Lord as you have professed among them must needs be men in their conversation full of honesty walking in all good conscience towards God and men not loving the world nor the things thereof not easily provoked by any injuries of any sort extending onely to themselves but willingly rather suffering wrong not high-minded self-willed or conformed to this world in the customes wayes or fashions of it according to their former lusts in their ignorance And if accordingly they behold your light herein shining your lamps burning and you as strangers travellers and as men ready waiting for the appearing of your Lord this will be a great and effectuall means to lead them to glorifie God and acknowledge As we have heard so we have seen in the house of our God they wil then beleeve his word and the instructions thereof to be good and true whereas on the other hand if they behold the contrary in you it will be an occasion of stumble to them and lead them to blaspheme the holy name called upon by you Oh therefore ly down and deny your selves in this and be willing to take up your crosse daily that you may follow him in pursuance of his Design for the good of all men And to provoke and constrain you hereto Consider these Motives 1 You are debtors to all men Greeks Barbarians wise unwise bond and free And that upon this account you have been acquainted with that grace of God that brings salvation to all men Rom. 1. 15. Tit. 2. 10 11. It s that grace that you have received for to such I speak and in the receiving which you have been saved who were sometimes such as the worstamongst whom you live but that grace that is in God towards them in its appearing to you hath saved you And therein you have received that word of Reconciliation in some distinct understanding of it and fitnesse to hold it forth according to which your selves have been reconciled to God that holds forth matter of concernment to every one of them that one dyed for all and rose again And that this was not onely sufficient but effectuall with the Father in the publick Person as if all had dyed And that all this was so effectuall with the Father for them and cordially that it might be effectuall in them that they which live every man in his proper age should not henceforth after this grace is manifâ—sted to him live to himself but to him that dyed for them and rose again that in that Death and Resurrection of Christ God was in Christ reconciling the world to himselfe and now by his Ambassadors doth on that ground perswade them to be reconciled in themselves by Christ whom he hath sent to blesse them in turning every one of them from all their iniquities Tit. 3. 3 4. 2 Cor. 5. 14 15-21 Act. 3. 26. such is the word of Reconciliation he hath put in you Tidings of great joy to all people Luke 2. 10 14. you are herein according to your measure made Stewards of the manifold grace of God Moreover it is required of Stewards that a man be found faithfull 1 Pet. 4. 10 11. 1 Cor. 4. 1 2. Do not you therefore with-hold good from them to whom it is due or put your light under a bushel that was given you to shew light to all the house 2 Yea let the love of Christ and so of God in Christ to all men be herewith considered as effectually witnessed in that he hath done for them and doth to them according as declared in this Gospel committed to your trust and it will constrain you True it is it doth not constrain or lead to such love or service of love but upon principles of certainty and truth it leads not to run at an uncertain or to fight as those that beat the Air nor are there other principles of certainty and truth but these and their companions upon which it so perswades that is to say The love of Christ doth not constrain or lead any man to preach the Gospel to or perswade any other man to be reconciled to God for whom the testimony of it doth not assure him upon principles of certainty and truth That Christ dyed and rose for him and that so effectually with the Father and cordially in respect of its tendency towards him as foreshewed It s true many do preach and exhort and fight very much that do not thus judge but on what account or the love of what leads them to it we examine not doubtlesse some one thing some another But let this love which you have seen and believed to be in God towards all men in sending his Son the Saviour of the world be considered by you and from these principles of truth received in your judgement it will constrain or hemn you in to this service by filling you with the same love and zeal for their good that will not be letted or hindred by any thing seeing also your understanding from the same principles is furnished with knowledge of the greatnesse of the terror of the Lord against those which turn such grace into wantonnesse tread under foot such precious bloud denying him that bought them bring on themselves destruction which terror you could not otherwise have rightly read but in that face of Christ For who knoweth the power of his Anger surely none But here we have a rule given us according to which you may have some discerning of the nature and greatnesse of it according to thy fear or worship that name and grace of thine declared in and through thy Son according to which thou mightest have been feared or worshipped by those men to their everlasting health and comfort such is and will be thy wrath against all ungodly men that turn thy grace into wantonesse Psal 90. 11. Therefore in the beliefe of the exceeding greatnesse of his love to Man-ward you have a view of the greatnesse of his Terror against all such ungodly ones as turn it into wantonnesse and therefore while
lead Captivity captive Thou hast received gifts in the Man for men even for the Rebellious that God might dwell among them And hence also doth daily load us c. But saith the Text God shall wound the head of his enemies and the hairy scalp of such a one as goes on still that is notwithstanding the truth of the former the permission really prepared in Christ and the means and Spirit with them to reclaim him cordially extended by Christ in his trespasses Both Scriptures shew that the things before affirmed concerning them were true and cordially for them which also will be the great reason of their everlasting condemnation in a second Death they rejecting these timely admonitions Further also not only was our Saviors body given and bloud shed for Judas But likewise our Saviour even while he was thus in time admonishing Judas that he might be such a testimony in due time to him and while it might have been for his good he as the great Mediator between God and man was earnestly making Intercession for him even while Judas was conceiving his wicked thought and enterprise against him and till he was so wholly given over and left of God to Satan that our Saviours prayer returned again into his bosome and his prayer namely Judas became sin there being no door for repentance or turning left which we cannot conclude to be fully done till after that last time of his being wrought upon to repentance and sight and owning of his sin Mat. 27. 3. which doubtlesse might have this tendency to lead him yet again to look to his Master with whom was forgivenesse but then running from his Master and to the Priests for helpe he was wholly left to his madnesse and desperatenesse verse 4 5. whence that seems to be mentioned as the time and thing in which his sin was filled up and so wrath came upon him to the uttermost Act. 1. 18. but when or whereinsoever that was this we say till such time as sinne was finished in him and had brought forth death occasioned an utter separation from God our Saviour was with earnestnesse as one heartily and much desiring to prevent his destruction praying for him as appears Psal 109. 4 5 6 7. which Scripture the Holy Ghost spake concerning Judas compare verse 8. with Act. 1. 16 17 20. For my love they are my adversaries but I to prayer or I give my selfe to prayer And that the Holy Ghost hereby means prayer for him and so them other such adversaries even then while they were acting as adversaries appears by the next verse in which he seems to have reference to this as a testimony of his goodnesse towards them They have rewarded me evill for good and hatred for my love and also by that which follows in the 7. verse as aptly opposed to or set against this Let his prayer become sin as who should say because in time he would not suffer the love testified in and grace extended by means of my praying for him to have its efficacie upon him yea further it appeares that this prayer to which our Saviour did diligently give or set himself while there was any opportunity was for Judas and so for such Adversaries even for such good for and to them as by which their destruction yea the finishing their sinne thereto might yet have been prevented while he was so making intercession for them by comparing this Psal 109. with Psal 35. which is equivalent with this and indeed clearly opens it see ver 7 8. Without cause they are my adversaries c. therefore let destruction come upon him c. See againe ver 11 12 13. compared with Psal 109. 3 4 5. They rewarded me evil for good saith the text but as for me my cloathing was sackcloath I humbled my Soule with fasting and my prayer returned into my bosome but not to be larger in this it appeares by what hath been said that the Ransome and Mediation of Christ is true and cordiall for such men as by turning his grace therein into wantonnesse and denying him that bought them doe afterwards bring upon themselves swift destruction and so for all and every of Mankinde and those are the All men here in the text to be prayed for even all those for whom he gave himselfe a ransome and is the Mediator that he might be to them a testimony in due time Yea further it appeares that by all men to be prayed for he meanes all Mankinde without exception of any in their severall and proper Ages in that instancing but one sort or degree of them particularly he saith expresly All of them though they were then generally the worst and those concerning whom there might be most occasion of wrath and doubting in the Beleever looking upon them as they were in themselves for Kings and for all in authority so our Saviour exhorts to pray for them that despitefully use us and persecute us Mat. 5. 44. according to his example Luk. 23. 34. so Stephen prayed earnestly when he breathed his last for that very people who had now added this to their former wickednesse they had rejected the Gospel as brought and confirmed by the Apostles and now stoned him for Christs sake whom before they had Crucified yet kneeling downe he cryed with a loud voyce Lord lay not this sin to their charge Act. 7. 60. So Paul even when they were in part and in a great measure given up to their blindnesse and hardnesse though yet not wholly as afterward while there was any hope of prevention or recovery see Rom. 10. 1. Brethren my hearts desire and prayer to God for Isrâ—el is that they might be saved and suitable to all this is that instruction 1 Joh. 2. 1 2. Having in the latter part of the first Chapter propounded a remedy against and a way of clensing from the sins of Beleevers distinct in the beginning of this Chapter he first tels them These things he hath written to them that they sinne not and then proceeds in his instruction to enlarge and shew the infinite vertue and usefulnesse of the same remedy for taking away other mens sins also if those that yet beleeve not If any man sinne before he said if wee sinne now if any man distinct from we or us and how to understand what he meanes by any man as distinguished from and opposed to us or we see 1 Joh. 5. 19. 20. We know that we are of God and the whole world lyes in wickednesse Thus then we are to understand him according to his owne explication These things I write that yee that are of God and have knowne him that is from the beginning as 1 Joh. 2. 12-14 sin not and then also if any other man sinne any of the world that yet lyes in wickednesse any one whatsoever that we have occasion to converse with and so see his sin We have that is Beleevers have an Advocate with the Father that we may boldly make
Mercies for Men. 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 usefulnesse 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 Psal 4. 2 3. Oh yee Sons of men How long will yee turn my glory into shame c. Joh. 17. 15 17 21 22 23. I pray not that thou shouldst take them out of the world But that thou shouldst keep them from the evill c. Jona 2. 8. They that observe lying vanities forsake their own mercy LONDON Printed by R. I. and are to be sold in Popes-Head-Alley 1654. To the Reader Christian Reader THe occasion of the penning and publishing the ensuing Discourse was this Being at London in Novemb. 1653. I was invited to a publick Meeting at Black Friers the end of which as I was informed was to seek the face of God for the peace and welfare of the Nation and for his direction and blessing on the Authority over us to that end as likewise for instructing themselves and others what ground of encouragement they had and in what manner they ought to seek and pursue the same Upon which account I was also requested to joyn with them in presenting a word of instruction or exhortation to that purpose I could not on a sudden think wherein I might more pertinently and profitably spend that little time I had amongst them and on such an occasion than in the opening those two verses the subject of the following Discourse And having but about an hours time permitted me there some after-considerations moved me to make them more publick with some enlargement which then I had not opportunity for though the principal heads of instruction within mentioned were then briefly spoken to and that for these Reasons 1 I perceived some in the first hearing of them were not fully satisfied and some did then testifie their dis-satisfaction at least as to the pertinency of the matter to the present occasion though not in any thing particularly nor in such manner as they might have answer with meeknesse for which neither was there opportunity at that time for which cause I thought it was needful for me by this means to speak more fully and plainly to the things then but briefly touched especially considering herewith also that which follows 2 That I am very apprehensive of some suitablenesse of the matters here treated of not only to that present occasion but to the needs of the present time being sensible that the last and perrilous times are coming upon us in which though for present there is as somtimes past there hath been through the mercy of God some abatement of bodily persecution as Dan. 11. 33 34. yet by means of many in such a time as this when profession of godliness is almost grown into fashion cleaving to them by flatteries and likewise many of them of understanding falling to the pernicious and deceivable wayes of the spirit of Antichrist as Dan. 11. 34 35. Iniquity abounds under specious pretences and forms of godlinesse by meanes of which Vizards it gets enlargement abundantly and indiscernably and the love of many waxeth cold to Jesus Christ and to the simplicity of the Gospel and to the people that keep the Commandements of God and have the testimony of Jesus and so that love to all men for Christs sake that the grace of God bringing salvation to all instructeth and leadeth too and that unfeigned love among Beleevers one to another There is a general decay of love through the general over-spreading and abounding of iniquity And knowing that in such a time especially it is needful and a suitable conversation to the Gospel for all Beleevers according to their capacity to strive together yea to contend though with meeknesse yet with earnestnesse for the faith of the common Salvation as it was once delivered to the Saints to be held forth to the world for the good of all and also to consider one another to provoke to love and to good works and that so much the more as they are sensible of the day approaching exhorting one another daily while it is called to day lest any bee hardned through the deceitfulnesse of sin yea to be instant in season and out of season in preaching the Word reproving rebuking exhorting with all long-suffering and Doctrine to watch in all things endure affliction doe the work of Evangelists or Messengers of peace each according to that furniture God hath given them that the truth of the Gospel and the love of that truth may remain with those that are upright in heart and others may be admonished by it that their feet may be turned unto his testimonies These considerations moved me to be willing at the request of others to let my weaknesse appear if happily through it God may be glorified and others may reap the benefit Which that they may I desire the Scriptures may be searched and compared And that the Lord may give us understanding in all things according to our needs and capacities and as he sees good for us is the prayer of The unworthiest of all the Servants of God and of those indebted to all men for Christs sake the most in Arrears Tho. Moore junior From my house at Linn Febr. 22. 1653. The Contents being the principal heads of the ensuing Discourse Three Instructions propounded from the consideration of 1 Tim. 2. 1 2. 1 FRom the occasion and end of the Exhortation The occasion being Timothy his being furnished and appointed to peculiar service in the Gospel and the end That he might war a good warfare therein Therefore Prayers to be made for all men Page 1 2 Hence this Instruction That the service not onely of the first Apostles but also of the secondary and succeeding Ministers in the Gospel of Christ It was and is to be exercised amongst and for the good of all men indefinitly and generally where ever by Gods providence they are set p. 3. c. Uses of this Instruction 1 To inform of the great love of God to the world to all men p. 7 2 To reprove such as forbid or hinder the preaching of the Gospel to all or any of them that they might be saved p. 10 3 To exhort Beleevers to mind the main design for which they are
use of to present all our needs and matters that are according to the wil of God for our selves and others and he that is our Advocate He is the propitiation for our sins and not for ours only but also for the sins of the whole world and therefore we may thorow and by him make our prayers for any mans sin which is equivalent with and full as large as this for all men we shal adde no more for proofe of this but only this caution for a right understanding of what is said that it is possible and sometime found some men before their Natural lâ—fe be snatcht from them may have put themselves out of the number of this All men to be prayed for men may have so filled up the measure of their sinne as to have finished it so as it hath occasioned or brought forth Death in an utter rejection and separation from God Jam. 1. 15 with 1 Joh. 5. 16 17. Jer. 6. 30. now if any have sinned so farre as unto Death in such a sence God having wholly rejected them and we see or discerne the same that we may so judge according to the instructions of the Gospel then the Gospel saith not we should pray for that sin and yet this infringes not at all the truth of the Proposition in the termes in which it is delivered that prayers c. are to bee made for all men for these reasons 1 These were of that number All of them once and some time for God is slow to anger it is his strange and unpleasing worke wholly to give up any Isa 28. 21. and so were then to be prayed for there are none that are not to be prayed for or to be absolutely prayed against but such as have been before prayed for as comparing the fore-mentioned Scriptures it appeares we are not to cease praying for them until their sinne be unto death which it is not til finished then all the time before while it is not finished those persons were to bee prayed for upon the same ground and principles of certainty and truth that any others are The truth of this is confirmed in those Scriptures Jer. 7. 16. 11. 14. 14. 11. where the Prophet is required not to pray any more for that people nor to lift up a cry or prayer for them the reason we have in the fore-going and following Verses of those Chapters like unto that Prov. 1. 24 25. c. and Isa 65. 12 13. 66. 1-4 because God had long cryed unto them in his Spirit by the Prophets and other meanes as Zech. 7. 9-11 12. with Jer. 7. 3-12 13. to amend their wayes not to trust in lying words c. and waited long that he might be gracious to them and yet they would not hear he had called and they answered not but set at nought all his counsel and would none of his reproofe which shewes that all that time while he had done so his Servants according to his good and acceptable wil were not to cease praying for them so that even these were to be prayed for and that in an acceptable time 2 When Sinne is so wholly finished as it hath brought forth death in an utter separation from God then they being so rejected of him are left to the power of the Tempter and their owne delusions they have chosen in which condition they are become one with Satan and so of the seed of the Serpent in a full sense of the Devil and so in farre worse state than that which is meerly Natural as derived from Adam These are no longer numbred among all men as men or children of men considered but are distinguished from them and set out by names far worse than any generally applyed to Mankinde even the children of the wicked one distinct from the field of the world Mat. 13. 38 vessels of wrath fitted to destruction Rom. 9. 22. Sons of Belial 1 Sam. 2. 12. 2 Sam. 23. 6 7. the wicked and ungodly in the highest sense trees twice dead pluckt up by the roots for whom is reserved the blacknesse of darknesse for ever 2 Pet. 2. 9. Jud. 12. 15. so that though there may be some at some time living amongst men that are not to be prayed so yet the Proposition remaines generally true That all men every where and in all Ages are to be prayed for and every particular of them until in any of them we see according to the instructions of the Gospel that Sinne is finished and hath brought forth Death and then they are not to be reckoned by us amongst the residue of men as naturall men considered yea God will discriminate them by some distinguishing notes As giving them up wholly to a reprobate sense Rom. 1. 28. 2 Tim. 3. 8. to have pleasure and that without reproofe having their conscience feared 1 Tim. 4. 2. in unrighteousnesse 2 Thess 2. 12. And in his providences not vouchfasing any more to reprove or call them by enlarging his servants hearts opening their mouths and giving them opportunity to preach to and perswade them which he usually doth while it is an accepted time or day of salvation towards a man or people 2 Cor. 6. 1 2-11 Ezek. 33. 33. Amos 8. 11-14 or by adding his lesser and favourable chastisements and changes in his providences with them as with others Isa 1. 5. Psal 55. 19. Hos 4. 14. So that the spiritual man shall in some measure be able to know and note them as reprobate silver that God hath rejected Yet here let me give this as my advice Let none of us be too hasty in passing sentence or judgement on men as such or in ceasing to pray for them on such an account and that for these Reasons First because God is slow to anger And it is his strange work to reprobate or give up any to perdition neither doth he it usually at once but with a great deal of slownesse and by degrees and is exceedingly unwilling when he hath begun to do it fully Hos 11. 8. How shall I give thee up how shall I set thee as Admah and Zeboim c. It s generally true He is slow to anger of great compassions and repenteth him of the evill The truth of it may be abundantly seen in the case of Pharaoh whom though God often left to his hardnesse after he had stubbornly and voluntarily hardened himselfe and made himselfe a meet vessell for such judgements yet he did not wholly nor altogether leave him therein but in part and graciously admonished and wrought on his heart by his judgements and admonitions againe and againe and did so many a time soften him after such his beginnings of hardening before he fully left him to it after which he was not long spared so likewise in that case of Jerusalem weeping over it he said How often would I have gathered thee c. Matth. 23. 37. Luke 19. 42. The truth is it is mentioned as very rare That God
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
Job 33. 29 30. Rom. 2. 2. 4. Act. 17. 27. And such is that great acknowledgement and Thanksgiving to God by Jesus Christ or in the name of Jesus Psal 68. 18 19 20. Thou hast ascended on high namely the Lord Jesus Eph. 4. 8. He who first descended into the lower parts of the earth Thou hast lead Captivity captive destroyed him that had the power of death that is the Devill That he might deliver those who through fear of Death were all their life time subject to bondage Heb. 2. 14. And received gifts in the man and for men as we may take it in both readings even for the Rebellious yea for such as persisting in their Rebellions against this grace of God That brings salvation to all men denying him that bought them Do after bring upon themselves swift destruction as appears by comparing these 18. and 19. verses with verse 21. yet for them the present and first end of his working Redemption destroying Satans works and receiving gifts in himself for them is That now they might dwell with the Lord and so that misery and destruction which they after bring on themselves might in time be prevented to them And therefore it follows farther in the Thanksgiving or acknowledgement of what God hath further done to that end and of that as issuing out of the bowels of the former and being nothing else but a streaming forth of the ends and vertues thereof Blessed be the Lord God in Christ That now on the account of his having ascended and received gifts daily loadeth us The God of our salvations Selah He that is thus our God and a God of such salvations to us in and through his Son he is the God of salvation in a more generall latitude The Saviour of all men especially of them that believe And therefore we are instructed to give thanks alwayes and for all things in the name of Jesus Christ Eph. 5. 20. yea the Apostle exhorting us to follow that which is good both among our selves and towards all men directs us in pursuance hereof to Rejoyce evermore to pray without ceasing and in every thing give thanks For this saith he is the will of God in Christ Jesus concerning you 1 Thess 5. 15 16-18 And so here in pursuance of the great Design forementioned To pray with Thanksgiving for all men There is not a man to be prayed for for whom there is not Thanksgiving to be made to God in his behalf and that in the name of Christ nor any thing to be prayed for for any man for our encouragement to which we have not somthing suitable in and by Christ for and towards that man to give thanks for And this leads us to consider Fifthly The ground or account upon which Prayers and Thanksgivings are to be made for all men And that is no other but the truth and verity of that which we have already mentioned as the bottome cause and occasion of Thanksgiving which we have to God in and by Christ for them See for this the following verses as joyned with this first and so the word therefore verse 1. though as it refers to the end of the exhortation and thing exhorted to it points to the foregoing Chapter as we have seen yet as it hath reference to the ground of the exhortation or things exhorted to so it leads us to the following verses for finding out and understanding it as will appear by considering them I exhort therefore that Prayers and Thanksgivings be made for all men c. For this is good and acceptable in the sight of God our Saviour who will have all men to be saved and to come unto the knowledge of the truth For one God or God is one as Gal. 3. 20. And there is one Mediator between God and men The Man Christ Jesus who gave himself a Ransome for All a Testimony or to be testified in due time whereunto I am ordained a Preacher and an Apostle a teacher of the Gentiles in faith and verity I will therefore that men pray every where c. The ground of praying for all men is here cleerly rendred by the Apostle To be The verity and certainty of the love and good will of God to Manward to all men as manifested in that great Witnesse and Testimony thereof in that done in and by Christ for them As it is a general ground and rule of all right prayer that is according to his will 1 Joh. 5. 14. For our better understanding this and how it gives good ground of Prayers and Thanksgivings to be made for all men and that without wrath or doubting Let us take a briefe view of the words See verse 4. God will have all men to be saved and to come unto the knowledge of the truth Some understand this as a Declaration of Gods absolute will concerning Christ and what should certainly be accomplished by him First That he should save all men with such salvation as foreruns the knowledge of the truth yea in respect of the greatest work of it such as foreruns their being called to it as 2 Tim. 1. 9. He hath saved us and called us That is first Work salvation in himself for them and so save or recover the whole nature in himself as the publick Person And secondly that in the Administration of Gods Government by vertue of what he hath done and is perfect in him for them he should save them and so they should be preserved by him as they came to have beings given and continued here to the comfortable enjoyment of the naturall life the mercies and accommodations thereof and so from perishing in or under the shadows of the first Death Thirdly That he should procure and extend forbearance of sins committed against the light and grace of Redemption and fruits thereof save or keep from Judgements that being speedily executed might cut off for ever That so they may yet enjoy him a Testimony in due time to them And so he is the Saviour of All men according to the will of his Father concerning him And Secondly That he should bring them all to the knowledge of the truth either now in this day while it might be to their everlasting comfort or else hereafter if here they wilfully reject till they be rejected of him when it will be to their everlasting terror Isa 45. 23. Phil 2. 8 9. with Psal 2. 5 6 c. And so the will of God concerning what he was to do that men might be saved affording good and large ground to pray for them and the terror appearing in that which shal after be accomplished to their wo if now his grace be rejected affording motive to presse to earnestness in praying and beseeching both them and God for them while it is an accepted time Now all these instructions arising from such a reading of the words are true and suitable to those which appear fully in the following words But here this verse seems more
adoption of children but that done in Christ that this might be done was done for all them that were under the Law and who those are see Rom. 3. 19. though under it as a testament all Covenant were only all Israel after the flesh yet under the condemnation penalty and curse of it and so by it declared and concluded were all the world for what the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God By one man sinne entred into the world and Death by Sinne for that all have sinned Rom. 5. 12. Compare that with ver 18. As the disobedience of one was unto or upon all in the first publique man to condemnation so the righteousnnesse of one is unto or upon all in the second publique man unto justification of life his one righteousnesse hath so prevailed with the Father that he is justified in the nature and roome of all That one dyed for all is accepted with the Father as if all had dyed 2 Cor. 5. 14. that they might live and to that end live that after this Grace appeares they might not henceforth live to themselves but to him that dyed for them and rose againe 2 Cor. 5. 15. So that in Jesus the second publick Person the whole nature is delivered from the first condemnation and judgement The truth and verity of which is proved in that Rom. 5. 19. from this reason For as by one mans disobedience many were made sinners namely in their particular persons and that is so many as ever came to have being from him even from the beginning verse 13 14 which fully shews That that offence was unto or upon the whole nature in him as the publick Man to condemnation before any of the individuals had their particular beings from him seeing there needs no other work or medium on their part but deriving beings from him to make them sinners in their own persons Even so by the obedience of one shall many be made righteous even in their particular persons by way of imputation and application of the Righteousnesse of another to them Rom. 3. 22. 4. 3 4. And that is so many as receive that abundance of grace testified in that already done in Christ for men and that gift of righteousnesse by faith verse 17. and so come to have being in him in beleeving on his name That Righteousnesse that is unto All it comes upon All that beleeve even in their particulars which fully shews that one Righteousnesse was unto or upon the whole nature of man as men considered in him the second publick Man to the justification of life while all were out of him seeing there needs no other work or medium on their part no discovery or receite of any peculiar grace or gift of grace for them while sinners and enemies that was not for others nor any thing else is requisite for any one of this nature of man to make them righteous in their particulars but a receiving by faith that true in Christ for and towards them as men and sinners with the rest even that abundance of grace that love of God to Manward Tit. 3. 4. Rom. 5. 6 8. and that gift of righteousnesse The Son of God sent the Saviour of the world Joh. 3. 16. and 4. 14. Therein they are made righteous by the imputation and application of the righteousnes of another to them By him all that beleeve are therein through his name justified from all from which they could not be justified by the Law of Moses Act. 10. 43. 13. 39. which shews the truth of Justification Righteousnesse perfect in him for them as men and sinners considered that so in beleeving in him without the works of the Law or any other medium it might be received by any of that nature the whole nature is justified and acquit of that first disobedience and so of the guilt or condemnation of that sinfulnes in them as meerly and necessarily derived from it In that he in the common nature and in the room of them all as the second publick man is justified for them In his Resurrection he was taken from the prison and from the judgement Isa 53 8. And this so verily and vertuâ—lly for them all That the Father now judgeth no man but hath committed all judgement to the Son Joh. 5. 22. He doth not go to Law or proceed to Judgement with men according to that Law and Judgement by which without a Saviour they stood as condemned before him under which Christ was made for them Though men still according to his Ordinance passe through the first mortality and death as the fruit of sin yet not as the due and proper wages thereof and therefore shall not perish in that death he having taken out the sting and poyson that would have made it destructrive by his coming and passing through it and so abolished it 2 Tim. 1. 10. nor according to that Judgement The truth of which appears not onely in these serious and full Assertions of it but likewise by divers arguments or reasons used by the Scripture to evince it As First The nature of all present and eternal condemnations in the Scripture They are not because the fathers have eaten sowr grapes and the childrens teeth are thereby necessarily set on edge but every one for his own proper iniquity Ezek. 18. 2-4 no man condemned or abiding under the wrath of God for present or shall be eternally condemned meerly because he was simple or in darknesse or because he was filthy and poluted but because he loved his simplicity when the wisdome of God was oft and long reproving him Prov. 1. 22 23 24. c. When light came they loved darknesse rather Joh. 3. 19. Because in thy filthinesse was lewdnesse or stubbornesse and that thus evidenced and of this nature I have purged thee and thou wast not purged Ezek. 24 13. They hardened their own hearts wilfully when he spake in his Spirit by the hand of the Prophets Therefore came there a great wrath upon them from the Lord Zech. 7. 9. 11 12. And this could not have been the nature of condemnations present or eternall neither had the world been capable of sinning sins of that nature as for which they are now charged and under condemnation if Christ had not done for them the things mentioned in this Text given himself a Ransome for them and become a Mediator and by vertue thereof a Testimony in due time unto them See our Saviour so reasoning Joh. 15. 22. 24. If he had not done that for them which never man did or could do namely redeem his brother or give to God a Ransome for his soul Psal 49. 7. yea if also he had not spoken to them preached by his Spirit to their spirits in the means he used They had not known or been capable of sins after this consideration as now they are charged on them
that is of both seeing and healing when by the light comming to them they see both him and his Father 2. The truth of that ransoming or redemption from the curse of the Law perfect in Christ for men appears further from the grace of God extended unto men in the mercies and accommodations of the natural life yea in the severest of his chastisements there appears a great abatement or taking off the greatest part of the stroke and that it is not sustained as the full and proper wages of sin but is far less then our iniquities deserve the truth and holiness of God was ingaged that the soul that sins must dye and the death was such as was wholly destructive and no intermission or mixture of any mercy but the soul to have been continually filled with madness and confusion the body with pains and all diseases in the extremity till it had been wholly turned to dust the rain of the land powder and dust we to eat our bread in sorrow and anguish of our hearts all our dayes all curses to follow and overtake us till we perish this was our portion Gen. 3. 17 c. with Deut. 28. 15 c. neither may the truth and holiness of God suffer the least impeachment he cannot in clearing clear the guilty Exod. 34. 7. Therefore in that man is preserved from so much of the destruction and confusion in his minde and of the pains and anguish in his body in this natural life as that he is a capable subject of beholding conversing with and comfortable injoyment of the works of Gods creation and providence that instead of the rain of our land being powder and dust the Lord gives rain from heaven and instead of eating our bread in the sorrow of our heart all our dayes the Lord gives food and gladness instead of thornes thistles that the Lord in any measure gives that which is good and our land yields her increase herein Gods goodness is witnessed so as through a Saviour and leading to repentance all these having in them a testimony of a door opened again to God mercy and truth met redemption wrought in another for us Psal 85. 9 12 13. Acts 14. 17. Rom. 2. 4. upon that account it is that God demeans himself towards men in his government â—ow by Christ as if he did not see their iniquities because he is well pleased for his righteousness sake Isai 42. 19 21. in whom truth is sprung out of the earth c. 3. The truth of this further appears in that all shall be raised from the first death and then be judged according to the Gospel which they could not have been if one had not by the grace of God died for them and rose again 2 Cor. 5. 10 14 15. Acts 17. 30 31. Rom. 2. 16. yea if Christ be not raised for them then can there be no resurrection of them For since by man came death by man came also the resurrection of the dead For as in Adam all die so in Christ shall all be made alive 1 Cor. 15. 21 22. Neither could there be any reason or rule for judging men according to the Gospel for whom there was no truth in the Gospels Declarations propounded to them to be believed if no grace extended by which they might have been saved They must have perished if Christ had not died for them in the first death but there could have been no ransoming out of it and so no second death But to proceed 2. As Jesus Christ by giving himself a ransome hath redeemed us from the curse of the Law and therein saved us from perishing in that first death and misery having in and by himself taken away our sins from before the Father the sin of the world after the first consideration as passing and being found on them simply and necessarily through the first disobedience so he hath therein and by vertue thereof obtained eternal redemption even redemption of the transgressions under the first Testament Heb. 9. 12 15. A perfect restoration of all that was lost by that sin and according to that judgement a restoration of it not into their persons but into himself for them that it might be enjoyed by faith and in the first fruits of the Spirit and the hope of the harvest by any of them in believing in him through his name there it is perfect in him as in a publique person or treasury for us who will never lose it That in coming in to him it might be enjoyned by us In him God hath given us eternal life He of us to whom life is given in Christ that hath the Son hath life and he that hath not the Son hath not life And yet it 's given him in Christ as before 1 John 5. 11 12. The sum of our loss and that in which eternal life consisteth is capacity and liberty to the enjoyment of the delightful favour of and fellowship with God in which is life All have sinned and come short of the glory of God unto which they were created in the first publique man Sin makes separation between God and men forasmuch as by it we lost that Image of God in which we were created which was such as in Soul and Body together we were capable subjects of immediate fellowship with our Creator and in also our liberty to such enjoyment we are in our selves and as in relation to the first man justly banished as well as enemies in our mindes and so at a distance strangers to the life of God but Jesus Christ in our nature as the second publique man and for us hath perfectly recovered that Image of God which we lost and in a better maner and that both in Soul and Body so as he is in our nature and as the publique person a capable subject of immediate fellowship with God and hath also liberty he is entertained to such enjoyment that now for us through sufferings he is entered into the actual possession of glory that he may appear effectually in the presence of God for us and that whosoever comes in to him by faith may in him appear perfect and righteous before the Father yea the fulness of the Godhead dwells in him bodily according to that John 17. 4 5. I have finished the work thou gavest me to do on earth and now I come to thee holy Father glorifie me with thine own self with the glory I had with thee before the world was Compared with Col. 1. 14. 15. In him we have redemption through his blood the forgiveness of sinnes Who is the Image of the invisible God c. 'T is true the 15. verse is a description of the excellency of his person In whom we have redemption but it is also clearly a demonstration of the redemption we have in him the Image of God recovered into our nature that through faith in him it may be enjoyed by any of us whose nature he took as aforesaid Seeing whatever Jesus
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.
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
yet thus to rejoyce before him with godly fear and trembling and that for loves sake left they sin against so good a God knowing that so many are the occasions within and without them to entice and provoke them thereto and so deprive themselves of such infinite mercies and of such abundant entrance into the everlasting Kingdom of our Lord and Saviour the enjoyment of which is set before them in and with Christ and do therein also deprive others of the mercies they might and should have by them and therefore with this rejoycing in hope and patience in tribulation it instructs also to continue instant in Prayer yea withall to make no provision for the flesh to avoid the occasions and appearances of evil to flee from them as from death lest of them they should reap corruption and so be led into and overcome of the evil of the temptation Psal 2. 11. Heb. 12. 28. Rom. 12. 12. Gal. 6. 7 8. Rom. 13. 14. 1 Thess 5. 22. 1 Tim. 6. 9 10. 11. 2 Tim. 2 10 20 22. Jam. 1. 13 14 16. All which Ornaments are put on in putting on Christ being nothing else but the motions and operations of the new man the enlightned judgement and disposition or inclination of the heart begotten and framed according to it which after God is created in holiness and righteousness through the truth as learned in Christ Jesus Eph. 4. 17 20. 21 25 c. And do render the persons so adorned abundantly more meet to make their Prayers and Thansgivings for all men and to have their mouths filled with the Declarations of his goodness before them they appearing while they are leading a quiet and peaceable life in all godliness and honesty thus moulded in all these things to a right praying frame and temper of Spirit and earnestly and rightly set for the good of all and profitably to prosecute it and this adorning the doctrine of God our Saviour by the believer being clothed with such ornaments and so shining as lights in the world will prove a powerful and effectual means to the drawing and alluring others to listen to the Gospel of Christ and enquire after him with us That which the Apostle Peter applies to the believing Wives with reference to their unbelieving Husbands we may also apply or say the like concerning Believers in general with reference to their unbelieving Neighbours That even such as obey not the word might without the word be wonne by the conversation of the Believers among and towards them while they behold their chaste upright or honest conversation coupled with fear with godliness awfulness reverence and humility whose adorning is not that outward nor do they therein conform to the World according to the former lusts in their ignorance in plaiting of Hair changing any Ornament God hath given them or priding themselves with it wearing of Gold signifying any costly Aray or putting on of Aparel be it never so mean when they can get no better they may make that their Ornament the neat or spruce putting on or trimming themselves with what they have compare with this 1 Pet. 3. 1 4. 1 Tim. 2. 9 10 11. 1 Pet. 1. 13 14 15 18. 2 Pet. 3. 11 14. But their adorning is the hidden man of the heart in that which is not corruptible the fruits or operations of that which others see not appeares in their being adorned by it and putting on the Ornament of a meek and quiet Spirit a thing in the sight of God of great price and so being clothed with humility and filled with those fruits of righteousness that are by Jesus Christ Oh then let every one that nameth the name of Christ depart from iniquity by the mercies of God let them go on purging themselves from all filthiness of flesh and Spirit perfecting holiness in the fear of the Lord that they may be vessels prepared for their Masters use 2 Tim. 2. 1 7 8 19 20 22 25. Tit. 2. 10 12 14. Thus we have done with this first branch of the last general instruction propounded namely we have shewed 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 endeavour brevity in what follows 2. That therefore God likes it well in and requires it of those whom he sets in Authority or eminent place places of Government that they 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 All Thrones Dominions Principalities and Powers are of God created ordained and set by Jesus Christ and for him the Earth he hath given to the children of men and set over it whom he please sometimes the basest of men that they should as his Ministers administer the Government for him and according to his appointment and counsel given them Col. 1. 16. Rom. 13. 14. with 1 Pet. 2. 14. Psal 115. 16. Dan. 4. 17. Psal 75. and 82. Yea It 's he that giveth salvation to Kings Psal 144. 10. Therefore it 's his great and general counsel to them the Rulers of both Jews and Gentiles that they should serve the Lord with fear c. and that in kissing acknowledging serving and honouring the Son Psal 2. 11 12. with John 5. 22 23. And what that is in which mainly they are required to acknowledge do homage to and serve the Son and that it is according to that general rule What is done to the least of his that desire to worship him in sincerity and truth though never so despicable here he accounts as done to himself Mat. 25. 40 45 and 10 40 41 42. may also appear in that Psal 2. by considering what that is that is reproved in them and charged as their consulting together and rebelling against him the Lords anointed They said Let us break their bands asunder let us cast away their cords from as namely those bands and cords of love those reproofs and Arguments of the Gospel to perswade them to accept of Gods counsel to be wise and instructed now to serve the Lord c. which were administred to them mediately by the Church of Christ his despised people whom he hath set in the World that by them might be made known even to Principalities and Powers the manifold wisdom of God Eph. 3. 10. As the Rulers of the Jews Jer. 18. 18. consulted together and said Let us devise devices against Jeremiah let us smite him with or for the tongue let us not give heed to any of his words And as those Rulers Acts 4. 15 16 17 18. They conferred together saying What shall we do to these men for that indeed a notable miracle hath been done by them is manifest c. But that it spread no further let us straightly threaten and charge them that they
hand to that purpose listen diligently and give earnest need to the still and quiet voyce of the Gospel in which the spirit and power of God is for your direction and protection hearken to those instructions and counsels by what hand soever they be brought to you in which Jesus Christ and the things of him are shewed to you by the Scriptures as the great things of his Law to be heeded and had recourse to continually by you for your direction and helpfulness in all other things and so he glorified or lifted up according to the Apostles word or doctrine as 1 John 4. 2 3 6. John 14. 26. and 16. 13 14. which that you may know and be well acquainted with that by no means they may be let pass or slip away from you under another and false apprehension of them Seach the Scriptures diligently your selves whether those things be so as those Act. 17. 11. And that you may have more true profit and usefulness of the Scriptures in your search of them whose profit even to the making wise to salvation in every respect is best attained and met with through a mindefulness and exercise of faith in Christ Jesus the sum of them according to the light of instructions and capacity given us 2 Tim. 3. 15. that therefore you may meet with more of the utility of the Scriptures to the furnishing you with wisdom in every matter then the Scribes and Phatisees or the scornful Rulers of that people in Jerusalem did though they were very Zealous and expert in the Scriptures take notice of that rock obstruction or hinderance that deprived them of such profit in their search of Scriptures that you may avoid it see John 5. 39 40. compared with Isa 28. 12 14 16. they did scornfully and wilfully against evident light and demonstration of the Spirit in the Scriptures refuse to come to close with and own Christ the sum of the Scriptures testimony as therein testified yea they were so scornful that though God had appointed and directed them to have their recourse to that foundation laid in Sion the life in Christ from the beginning according to the declarations thereof come forth for their right understanding and usefulness of all the Law and the Prophets and so directed them to that as the center of all Scriptures and as that rest wherewith they might cause the weary to rest yet they would not but were scornful and conceited of their wisdom strength and holiness and therefore took the word of God in peices and presumed to finde out the minde of God and give the sence of every Scripture of every Law and Statute by it self or without such making use of that way or rule to which they were by God directed yea those great things of his Law to which they should have brought all other things and parts thereof to have been helped in finding out the sence and usefulness of them by comparing them with and understanding them according to the light and instruction of that key of knowledge those of all other things were flighted and put from them as things of least concernment accounted strange things Hosea 8. 12. The Vision of all a sealed Book Isa 29. 11. and so they made the word of the Lord to themselves Line upon line precept upon precept here a little and there a little that so while pretending to be zealous and strict in observing that rule yet they in such their walkings or going on fell backward were broken snared and taken and for their scornfulness God threatened to send or permit to them such kinde of teachers Isa 28. 10 11. and leave them to such blindeness as Mat. 13. 11 12 15. Take heed therefore of that great evil and seek to be well furnished with understanding in that key of knowledge the testimony of Jesus and to learn skil to use it as by it you are taught refuse not the reproofs of instruction that by this wisdom of God Jesus Christ as declared in the Gospel are brought to you better it is for you now to fall down under those bands and not to break those cords but suffer them to have their operation to the humbling you before him then to make your selves of that number that shall after be bound in everlasting chains and fetters by that Word and Gospel the reproofs of which were proudly rejected by them and by that despised people that were instruments sent now to perswade them You have much need of wisdom in the knowledge of Christ and of much skill to make use of it that you may put on the consideration of the Lord Jesus Christ as to every matter It 's true every wise and gracious man is not meet nor every way furnished to be a Governour in this present World and it 's as true that an unwise man in the knowledge of God in Jesus Christ an ungracious man will not be a just Ruler or good Magistrate He that ruleth over men must be just ruling in the fear of God and so he shall be as the clear shining after rain and as the light of the morning when the Sun riseth even a morning without Clouds 2 Sam. 23. 3 4 5. Now though Davids house be not so with God this was not found perfectly in him or Solomon and if not in them then in no mortal man whose breath is in his nostrils to be expected but it shall be fully verified and found true onely in that Son of David The sure mercies of David concerning whom and of the everlasting righteous and peaceable Kingdom in and by him the everlasting Covenant was made with David as comparing with this Isa 55. 3 4. with Acts 13. 34. and in this was all his desire and salvation though in this day he received it not but shall as certainly when it comes as they that then survive Though this is true I say That the truth of this will be onely perfectly found in him at whom David also had an especial eye yet this also is true That the way for Rulers now to be directed and strengthened to rule justly and so as they may be a refreshing and mercy to the Nations over whom they are set accorto such a measure as they are capable is to set the fear of God before their eyes and rule according to the light instructions and guidance thereof 'T is a true saying of the Preacher Better is a poor and wise Child then a King that is never so old setled in his Kingdom or in yeers or in policy after the wisdom of this World or in whatever other considerations besides that yet is foolish and without understanding in the things of Christ and so knows not the God of his Fathers Ecles 4. 13. This therefore is the main thing to be desired for them and their being furnished with it will tend much to the good of all men and particularly to such benefit and enlargement to Gods people under them as may be much to the commodity and profit of all men amongst whom they live and is therefore so good and acceptable in the sight of God our Saviour to be desired for them Who will have all men to be saved and to come to the knowledge of the truth FINIS
doth spare any time in this naturall life such vessels of wrath as are wholly fitted and given over to destruction though sometimes some he may for wise and holy ends as Rom. 9. 22. yet it is generally true The forbearance of the Lord is salvation and it is better to be A living Dog than a dead Lion Secondly The beginnings or first comings forth of his judgements of that nature have alwayes a merciful tendency to warne and admonish to jealousie of themselves and turning to him that so the full coming forth of them may be prevented Hos 5. 15. Amos 4. 12. Rom. 11. 11. And further to instruct us to this see the frame of spirit found in those holy men of God that well knew his mind when God bad Moses let him alone that his wrath might waxe hot against that people to consume them yet he besought the Lord again for them and the Lord was intreated of him and repented of the evill he thought to do unto them Exod. 32. 9 10 11 14. So in those instances in Jeremy after he was forbidden to pray for the people Chap. 7. 16. yet see how he makes supplication for them Chap. 10. 23 24. yea after he is forbidden again Chap. 11. 14. yet see with what earnestnesse and affection he makes his prayer again for them Chap. 14. 7 8 9. yea God himselfe after he had forbidden him the third time Chap. 14. 11. yet instructs him to teach them to humble themselves before him and acknowledge their iniquity and turne to the Lord in the latter end of that Chapter with whom they might finde mercy and healing of their backslidings in turning according to the movings and leadings of his grace as Chap. 3. 12. 14. 22. Though persisting in their stubbornnesse his minde could not be turned towards them Chap. 15. 1 2. Prayers then are to be made for all men in a time when God may be found as is shewed We come secondly to consider by whom they are to be made this is not expresly answered or spoken to in this verse but in verse 8. it is which gives us occasion here to consider it And it is there answered in an indefinite and generall terme That men pray every where And that may be understood First either with relation to the foregoing verse for the understanding the word Men There Paul tells us he was appointed a Herauld or Cryer a Teacher of the Gentiles in faith and verity and here he wills therefore that men every where pray c. And so by men we may understand all men every where even among the Gentiles to whom he was sent as Act. 17. 30. God now by his Gospel commandeth all men every where to repent Yea to seek the Lord verse 27. So here Paul proclaims liberty and therefore also admonisheth and calls upon them all and every where to make prayers to God by Jesus Christ to seek him while he may be found and call upon him while he is neer as Isa 55. 6. That so they receive not this grace of God in sending the Gospel among them in vain as 2 Cor. 6. 1 2. Or secondly it may be understood with relation to the following verses for understanding the word Men. In those following verses 9 10. He addes this exhortation to the women also that they demean themselves as women professing godlinesse and not onely amongst or towards all men but also in the Church or Generall Assemblies of Beleevers of which he signifies they were whom he so requireth or exhorteth Understand men in the 8. verse equivalently and as opposed to women verse 9. And then it is all men indefinitly and generally unto whom these instructions and exhortations were primely and especially dedicated to prepare instruct and furnish them to seek the good of others that is men professing godlinesse the whole Church the Assemblies or Fellowships of Beleevers they all and every one of them men and women are to joyn together in both Prayers and Prophesyings for the good of all But in the publick Assemblies of them together in one place that men only speak as the mouth of the whole in presenting Supplications Prayers Intercessions and Thanksgivings for all men as well as in crying or proclaiming Gospel to them or teaching them in such general Assemblies verse 10 11. with 1 Cor. 14. 34 35. yet women also are to be teachers of good things to others especially the aged women and that as their greatest ornament Tit. 2. 3 4. yea they may and it s commendable in them not onely joyne with men but be fellow-helpers and labourers with them in the Gospel in both instructing and helping forward with their prayers for the good of all men and that with and among even in some private Societies and meetings of their brethren though not every where as may be seen in comparing Phil. 4. 3. with Act. 1. 13 14. However then they are of the number by whom Supplications Prayers Intercessions and giving of Thanks are to be made for all men though not by them as the mouth of the rest in every place not in such general or publick Assemblies where the Church or whole Congregation is met together in any one place yet they with the rest as before and so all Beleevers not Timothy or some prime ones amongst them only but all indefinitely and together yea one and other of them that have knowne and beleeved the great love of God in Christ to manward are especially required and called upon to pray for others even for all men and according to this two-fold reading of vers 8. this we shal finde plentifully in other Scriptures That all men every where and in all Ages have an effectual doore opened for their liberty or allowance afforded them and are exhorted and called upon to seek and pray unto God and that more especially now since the full coming forth of the Gospel in the name of Christ but that it is especially required and expected of Beleevers who only are and are therefore furnished with knowledge and tasts of his graciousnesse to manward the love of Christ instructing and constraining them to make their prayers unto God in the name of Christ for others also even for all men To the first part of this Proposition see Act. 17. 27 with Isa 55. 1-4-6 7. God furnishes with all the mercies of this natural life that men in and by them might be led to seek him c. and by his Gospel more strongly obligeth and calleth them with the Declaration of his Sonne by whom the way is made for them and who is given for a witnesse to the people to seek the Lord while he may be found to call upon him while he is near even such as are walking in their wicked wayes harbouring their unrighteous thoughts labouring for that which is not Bread are there graciously invited and admonished thereto upon such good ground so equivalent to this that men pray every where without wrath
of godliness and honesty to get peace with any or live quietly with them that will be worthily reputed a loving the things of the world and the love and fellowships of or peace with men more then him or the praise of men more then the praise that comes of God alone and will render a man unworthy of him Mat. 10. 32 39. John 12. 42 43. Yet a man living in all godliness and honestly he may lead his life quietly and peaceably with and amongst those that are ungodly turbulent unjust and devising deceitful matters against him and that for Christs sake and the Gospels or at least he may endeavour it as much as is possible by being for peace even while they are for war Psal 35. 13 14 20. and 120. 6 7. and yet not joyne or comport with them in their ungodly principles or wayes nor allow or have fellowship with their unfruitful works of darkness but in a constant holding fast faith and a good conscience exercising himself in godliness and honesty be alwayes fleeing from and avoiding them departing from iniquity according to the teaching of that name and grace of Christ professed by him and so reproving them bearing witness and striving against their sin and that with meekness long-suffering and doctrine and yet with constancy Heb. 12. 3 4. 2 Tim. 2. 19 26. and 4. 1 5. However then this is first to be minded the Saints of God such as through grace believe they are to lead their lives and be continually exercised each according to their capacity in godliness and honesty Godliness is the true or right worshipping of God the honouring or glorifying of him and walking in a right acknowledgement of him in all things and so in service of him according to the teachings of that grace that brings salvation to all men which in that appearance of it by Christ teacheth that denying all ungodliness we should live godly See it explicated by this Apostle 1 Tim. 4. 8 10. Having exhorted Timothy to exercise himself to godliness on this account that it's profitable to all things he proves that thus verse 10. For therefore we both labour and suffer reproach because we trust in the living God who is the Saviour of all men especially of them that believe where comparing the verses it appears that the trusting in and so the whole worshipping of the living God in and according to that declaration of his name in his Son where he hath revealed himself to be the living God the Saviour of all men especially of them that believe This is godliness or right worshipping of God and so to be exercised herein and hereto was to exercise himself to godliness which he should finde profitable to all things even to his teaching and strengthening in this present day to all his service and suffering And so with this 1 Tim. 4. 7 8 10. agrees that description of a godly person Psal 1. He that walks not in the counsel of the ungodly nor stands in the way of sinners nor sitteth in the seat of the scornful he refuseth foolish and unlearned questions and positions of science falsely so called such teachings counsels and documents about the worship and acknowledgement of God or of Christ as in which God in Christ is not honoured according to his word But the great testimony of God concerning him which is the summe of all the matter of the Fathers teaching or learning Joh. 6. 45. Eph. 4. 20 22. and the key of knowledge for opening all things pertaining to the knowledg and worship of God is laid by And so the fear and worship taught by the precepts of men or after the wisdom of this world which is foolishness with God and teaches enmity to the truth and way of worshipping God as it is in Jesus he avoids refuseth and shuns such ungodliness and also flees youthful and fleshly or worldly lusts and exerciseth himself to godliness 1 Tim. 4. 7. and 6. 11. 2 Tim. 2. 22 23. that is as in the Psalm his delight and continual exercise is in the law or doctrine of the Lord the old Commandment preached from the beginning the testimony of God concerning Christ the law of liberty as explicated James 1. 25. he looketh into it and continueth therein his faith his fear his whole worship acknowledgement and service is taught by and according thereto he shall be stable successful and so blessed in his deed and accordingly we have a description of ungodly persons though having a form of godliness yet denying the power the root and life thereof And with it a declaration of the general reason they are so unstable and easily tossed to and fro with every wind of doctrine as Psal 1. 4. with Eph. 4. 14. and do so much miscarry in their apprehensions of all things pertaining to the knowledge and worship of God They erre in vision they stumble in judgement Isa 28. 7. and 29. 9. the description of them I say and the general reason of such their erring and instability we have Isa 29. 11. The vision of all was become unto them as the words of a book that is sealed c. and so rendered by them to others and this fundamental blindness it may seem God had now in part given them up unto but it was because they had first wilfully closed their own eyes and made it their own proper wilful iniquity against the light and reproof of grace as Isa 28. 10 11 12 13. with Mat. 13. 13 14 15. The Vision of all is Jesus Christ as declared in the Gospel in whose face now God hath manifested the light of his glory so as he that seeth him seeth him that sent him he that believeth on him believeth on him that sent him John 12. 44 46. 2 Cor. 4. 6. yea he is that true light that in revealing the Father doth manifest all things in their proper colours The Light of the world John 8. 12. and 12. 46. with Eph. 5. 13. That vision spoken of Hab. 2. 2 3. compare Heb. 10. 37. 'T is to us Jesus Christ as now declared in that preaching of the Cross who was before witnessed in the Law and Prophets compare Isa 29. 11 14. with 1 Cor. 1. 18 19. c. This therefore called the Vision of all because it 's the Vision of all Visions the foundation and key of knowledge for the opening of all doctrines the great things of Gods Law Hosea 8. 12. Mat. 23. 13 23. Luke 11. 52. and also because it 's the Vision of for and to all men the light of the world it holds forth tidings of great joy of greatest and most excellent concernment for them all and at all times Luke 1. 10 11 14. Prov. 8. 1 6 7. 1 Tim. 1. 15. This is rendered as a sealed book when the Gospel as preached by the Prophets and Apostles in and according to the import of its own expressions is looked upon and presented as a Riddle or hidden thing in which