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
occasion or fruit of ignorance or unbebelief in Christ as before that sin as found in us and others after this consideration may not be laid to our charge but forbearance and forgiveness administred according to the Gospel now for these sins or sins after this consideration it is that he is here said to be the propitiation the standing propitiatory sacrifice or mercy-seat for the dayly covering with the infinite vertues of his satisfaction and offering for sin once made and so taking away dayly from before the Father the sins of the world after this consideration and so his being the propitation for our sins which might hinder our prayers and for the pardon of which we have dayly to pray and not onely for ours but also for the sins of the whole world is equivalent and the same with his being the continual and standing Mediator between God and men by and with the vertues of that one offering of himself 'T is true his making the atonement or propitiation and peace in himself for us in that at first perfectly done in giving himself a ransome is here more strongly implyed and signified seeing without it or if that had not been done and perfect for them in Christ this could not have been done for them by him if he had not made peace he could not have been a standing propitiation for sin but that which is here directly spoken to and signified by his being affirmed to be the propitiation is according to the latter sence And so God hath set him forth to be a standing propitiation that through him his righteousness may be declared not onely in giving the forgiveness of sins through faith in his blood but in granting forbearance of the same to men that do not believe that they might have opportunity and space afforded thereto as well as also to be a propitiation to or in them and so of them in their particular persons through faith in his blood as Col. 1. 22. 2 Cor. 5. 18. And all this through by vertue and by means of the redemption that is in him Rom. 3. 24 25. Behold then that Lamb of God that having by himself perfectly purged our sin is now set down on the right hand of God and there dayly taking away the sin of the world as now charged on it the great Mediator between God and men by and with the vertues of his having given himself a ransome for all men and that he may be so viewed by us consider 3. That by vertue of his ransome given and accepted and his Mediation continually made with the Father for all men he is in the name of the Father a Testimony or to be testified to them in due time to each in their several and proper ages and to every one at such time and seasons as may be most for their advantage and good and now in these last ages the most seasonable time for that for divers considerations by the coming of Christ and his bringing light and immortality to light by the Gospel to the Gentiles 2 Tim. 1. 10. Heb. 1. 1 3. of which more directly is here spoken in which the ground of making prayers with thanks givings for all men is more opened then formerly though it was the same in Christ before But heâ—e for brevity sake we shall onely shew how in general he is and alwaies was unto all men every where and in every age by vertue of his sacrifice accepted and vertuous with the Father from the beginning a Testimony in due time of the truth of the redemption in him and the Fathers goodness through him And that in these two things 1. In affording to all as they come to capacity and need of it means opportunity and space to repent 2. In sending forth his good Spirit in the supernatural light and power of it in and with those mercies and means to bring the light and understanding of his goodness to the heart and thereby to reprove men of their evils and turn them to God 1. In affording to all as they come to capacity and need of it means and opportunity to repentance for children that know not any thing and so are not capable of actual doing good or evil as they are not capable of hearing and rejecting the word of Christ of voluntary chusing and setting up idols in their heart and departing from the Lord under whose special care and protection and gracious government by Christ they are so there is no condemnation or charge of sin upon them by or according to the Gospel and so no repentance needful or required of them for though born under the guilt of sin according to the Law under which Christ was made for them and so with a corrupt and polluted nature yet by reason of him that hath redeemed us from the curse of the Law they are not by God held under condemnation on that account neither nor shall perish in that death And as they have no capacity in their particulars personally to adhere to and close with the grace of God in Christ and so actually to believe in him so neither is that required of them by him that requires not but according to what he hath sown and in his givings furnished to yea he that imputes righteousness without works and doth not charge with unbelief where there is not a hearing and rejecting as John 3. 19. and 12. 47. doth graciously accept and own them by vertue of the Redemption wrought in Christ for them yea and reckons them as believers and so of the kingdom and as a testimony of that would have them brought to him and accepts that as their coming and saith Whosoever shall receive one such little child in his name therein receiveth and acknowledgeth him Mat. 18. 5 6. and 19. 13 14. yet in them Christ is a testimony of the truth of the Redemption in him and the Fathers goodness through him unto all men in preserving their natural life while he continues it to them to the comfortable injoyment of his mercies and free from the sting and poyson of the first death and easing them of so much of the pains and miseries of those shadows of that death and mortality that is upon them as he sees good for them and for us In which as there is no destructiveness in that which remaines so there is a great abatement and taking off even of the greatest part of the stroke or curse which the truth of God required should have been executed upon us in them by reason of our sin not onely to bring forth in sorrow but for trouble without case Cursed shalt thou be in the fruit of thy body Gen. 3. 16. Deut. 28. 18. we may say as sometimes concerning Joseph Gen. 45. 7. It appears by Gods present gratious dealing with us in them that God hath sent a Jesoph into our condition of misery and made him under our Law and curse before us and he is now through sufferings entered into
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
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
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
properly to be read as a Declaration of Gods good will love and desire towards men and concerning them as considered in their faln lost and sinfull estate which was such as in which he would have them saved out of it and brought back again to him Such his great compassions slownesse to anger and riches in mercie That he had no pleasure in their destruction but that they should turn and live And therefore desired they should come to the knowledge of the truth of his love and goodnesse towards them that so they might be drawn into love of him and conformity to him that were so full of hatred and antipathy against him And then as a real demonstration of this his love desire for them and declaration of the way and means prepared that this might be for though God loved them and desired their good yet they could have enjoyed no streamings forth or manifestations of it or benefit by it If he had not devised means that his banished might not be expelled as 2 Sam. 14. 14. He further tells us That God is one and unchangeable in all his holy Attributes and therefore in love to man as his creature and the end of his other creation and while he was not yet become wholly one with and of Satan that had tempted and prevailed over him could not yet give him up And so in holinesse and truth and therefore could by no means in clearing clear the guilty or forgive sin without a fulfilling of his truth and satisfying of his Justice And so likewise in infinit wisdome and goodnesse in all and therefore knew how to finde out a way of recovery that mercy and truth might meet together for mans recovery and helpfulnesse in this lost condition as well as to make him of nothing a creature to such excellent glory and hath done it God is light and in him is no darknesse And that appears in this that follows There is one Mediator of God and man and so between God and man Christ Jesus A Mediator is not a Mediator of one But God is one Gal. 3. 20. A Mediator is of and between two parties at a distance and so is ours But whereas the usuall work of Mediators between man and man is to lay his hand on both and prevail with one to abate something and the other to pay or satisfie something so is not ours for God is one He was not turned enemy but loved us when we were enemies so as he sent the Mediator He is one and so infinit and perfect in holinesse and can abate nothing of what his Truth and Justice requires and therefore must have full and perfect satisfaction though we are so weak we can make none The work therefore of our Mediator is to make full satisfaction pay the full price come up to Gods terms and then to bring us up to and inable us to accept of those termes in him made and accepted for us And so in the whole and in each part of his work That with God and that with men It is to reconcile man to God The first in and by himselfe without them The second in their particular persons through him 2 Cor. 5. 19 20 21. And for the accomplishing this He that is the one Mediator of God and man and that he might be a standing Mediator between them Gave himselfe a ransome for all men A Testimony or to be testified in due time That so through him they might come to the knowledge of the truth and be saved For understanding the large ground of praying for All men here set before us consider some of the particular instructions herein presented 1 That Jesus Christ by the will and appointment of the Father hath given himselfe and is accepted A Ransome for All. 2 That he is by vertue hereof become a standing and powerfull Mediator between God and men 3 That by vertue and by means of his Ransome accepted and his Mediation continually made for them he is of the Father to them A Testimony in due time That they might come to the knowledge of the truth and be saved And in all this God is light and in him is no darknesse at all For the first That Jesus Christ by the appointment of the Father hath given himself and is accepted a Ransome for All a price of Redemption so as he hath redeemed and bought them All as hath been shewed already as to the persons for whom now we shall apply our selves to the consideration of the worke herein done for them And so first he hath in and by himselfe redeemed them from the curse of the Law being made a curse for them Gal. 3. 13. Secondly He hath by that his one offering for all perfected through suffering and now presented to the Father obtained and received into himself eternal redemption a full and perfect Recovery and Restoration of all that losse contracted by sinne as charged on them by the first Testament Heb. 9. 12. 15. First Jesus Christ hath in and by himself redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. where that he speaks not of that redeeming the heart and conscience from under the bondage and accusation of sin by the Law which is only wrought in the spirit of the beleever through the discovery of that done in Christ for all men but of that done namely of the redemption wrought in Christ for them before they knew it This is evident in that he saith the Redemption here spoke of was done and finished by his being made a curse for us whereas the other though done by vertue thereof yet is not effected but through the discoveries thereof and in the receit by faith as before yea it is still more evident in that he mentions this as perfectly done that means might be used for the doing the other namely the redeeming men in their particular persons and that that might be wrought or received through faith He hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham the preaching of peace by Jesus Christ Eph. 2. 14. 17. 3. 6. might come on the Gentiles that we namely whoever beleeveth might receive the promise of the Spirit through faith according to that Joh. 3. 16. God so loved the world that he gave his only begotten Son namely the Saviour of the world 1 Joh. 4. 14. that whoever of the world so loved by him through this grace beleeveth in him whom he hath sent should not perish but have everlasting life and so that Gal 3. 13. is opened Gal 4. 4 5 where the query is fully answered who they are encluded under the word us Gal. 3. 13. that he hath redeemed from the curse of the Law God sent forth his Son made of a Woman made under the Law to redeeme them that were under the Law that we there the person is changed namely whoever beleeveth might receive the
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
glory become a Prince and a Saviour All is committed into his hands to preserve to us a posterity in the earth and to save our lives together to the comfortable enjoyment of his mercies by a great deliverance yea this will be to them a testimony of Gods goodness through the Redemption when they come to be capable of considering it and such as may be so discerned by them and useful to them if they put not from them the instructions of the grace of God as it was to David Psal 71. 6. Thou art he that hast preserved or holden me up from the womb as well as taken me of my Mothers Bowels my praise shall be continually of thee Whence we are exhorted in youth and its the first and main thing we should mind our children of as they are capable To remember our Creator to call to minde his goodness in creating and so in preserving us hitherto that through his goodness in his Son may be so comfortably and profitably remembred by us but as they come to capacity to know any thing and act accordingly though the grace of God that brings solvation to all men instruct and require of them to close with it according to the means and capacities afforded yet they are all generally going astray naturally and not regarding to understand or know the way of peace but closing their eyes against the light and corrupting themselves more and more notwithstanding which such is the love of God to manward He would not that any should perish but come to repentance and be saved he heartily desires they should according to the instructions and reproofs of his goodness turn from their dumb Idols and evil wayes unto the living God and as a testimony of it having opened in and by his Son such a large and effectual door to this purpose and that at so costly a rate he also gives his Son in the issues and streamings forth of the vertue of his sacrifice a continual witness or testimony to them while it is in due time And so concerning such we say Jesus Christ is by vertue of his sacrifice and mediation still preserving this natural life while he pleases to continue it unto the comfortable enjoyment of his mercies and renewing gracious means and opportunities to them That they might repent and seek after God who is not far off from every one of them but neer them in the gracious operations of his hands and in his good affection and desire of their good by them for therefore in by or through him we live and move and have our being Acts 17. 24 27. And so by him they are preseved from so much of the destruction and confusion of minde and of the pains and torments on the body that is the proper wages of our sin that they are unless in some rare examples in whom God also requires not more or otherwise then according to what he hath sown or furnished with capable subjects of beholding and considering the mercies of God and understanding and making such use of them as may tend to the comfortable being of the natural life and so of conversing with and attending to those outward mediums in which Gods Spirit is conversant and working to lead them to repentance of which more anon And indeed all those mercies and accommodations of the natural life are made such mediums and to that purpose is he also by vertue of the same sacrifice and mediation continuing and renewing in his providences as he sees good his mercies in Creatures Scriptures or both and ordering also favourable chastisements in which he debates with them in measure and changing his providences about them that they may not settle on their lâ—es All these things worketh God oft times with man to bring back his soul from the pit to be enlightened with the light of the living Job 33. 29 30. to give them space and opportunity to repent And herein is Jesus Christ a great and continual Witness of Gods goodness and propitiousness towards them and of the truth of the Redemption in him declared in the Gospel as is foreshewed in the second Reason propounded for demonstration of the truth of his having redeemed us from the curse of the Law being made a curse for us 2. Jesus Christ is also a Testimony and so he and the Father in him testified to men in due time in sending forth the supernatural light and power of his good Spirit in and with all these outward means to bring the light of the knowledge of his goodness to their hearts and therein open their ears and give capacity by his words and in his calling that men might hear and answer for though the former be done the natural life preserved the outward mediums afforded and man a capable subject of beholding injoying and attending to those mediums without distraction yet is he not simply hereby or by any power in him as naturally of him capable of finding out the knowledge of the things of God in Christ or closing with them as declared and witnessed in those mediums the world by wisdom found not out God in the wisdom of God the carnal minde is enmity to God it is not subject to the Law of God neither indeed can it be so that they that are in the flesh all have flesh in them but they that are in it wholly given up to it swayed and guided by the teaching or operation of the wisdom affections or lusts of the flesh they cannot please God we have no sufficiency in our selves as of our selves not so much as to think any thing as we ought But our sufficiency is of God and so of God as not of our selves not by a meer natural blessing or stirring up and strengthening any thing that is naturally of us though those natural faculties and powers may be well imployed as far as renewed by grace but then they must be renewed and acted by such light and power of the grace of God given and heeded as though certainly administred in and through outward mediums yet is supernatural to us 1 Cor. 1. 21. 2. tâ—t Rom. 8. 6 7 8. 2 Co 3. 5. so that the natural man as a natural man by any thing natural in him receiveth not the things of God There is therefore requisite such a maner of putting forth of light and exercise of the power of Gods Spirit in the natural faculties of the Soul or Spirit of man to make it capable of comprehending perceiving or closing with the things of God in Christ as is to man supernatural he being naturally in and of himself as uncapable of hearing the voyce of the Son of God in the Gospel as those that are in the graves are in and of themselves uncapable of hearing and complying with that voyce of the Son of God by which they shall be raised and therefore those deaths are compared the one to the other John 5. 25 28. though these are capable as before shewed of
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.
of others which was so far beyond what men would have required as their reasonable service or judged to have been but their honesty that they would rather watch for advantages against them to blame them as if their zeal and forwardness in freely and abundantly administring such as they had for the good of others did hinder them from looking well to themselves or their own house or relations or made them uncapable of walking justly in all their dealings They could not they thought do so much and be so free in spending themselves in such services if they did not defraud or wrong some body But this blame or all just cause of it is avoided by us says the Apostle in providing things honest also in the sight of all men even in such cases as aforementioned the mercies of God as Rom. 12. 1. even that grace that brings salvation to all men teacheth and requireth of us as our reasonable service as that which on the account of that grace is due from us to all men as hath been shewed before even as we would not be unjust or injurious in withholding good from them to whom its due so to hold forth the faithful word in the midst of a crooked generation according to all that capacity and opportunity for the same he is pleased to furnish us with and whatever we may lose or suffer therein and to do this cordially and fervently for the good of others that they may be saved and therefore in simplicity and godly sincerity renouncing the hidden things of dishonesty in such our service nor cloaking covetousness over with it or desire of glory from men or the like such is the Apostles demonstration of their honesty or living honestly 2 Cor. 1. 12 13. Our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity we have had our conversation c. which is thus shewed for we write none other things unto you then what you read c. we intend not to signifie in our writing any other thing then what we plainly express in our words So 2 Cor. 4. 1 2. Seeing we have this ministery as we have received mercy so in the former by the grace of God minded by us the instructions and operations thereof we have thus had our conversation according to that Rom. 12. 1. By these mercies give up your bodies c. As we have received mercy sayes he we faint not but have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending declaring and committing our selves our minde or meaning and principles to every man in our words so as in the sight of God who otherwise would charge us with dishonesty though men could not if we did either for fear or shame hide any thing that he hath made known to us that may tend to the good of others and was made known to us to be made known to them or if in administring it we used fleshly wisdom or policy reserving much of that which might most expose us to sufferings though most material needful to be most plainly uttered or for other causes reserving the inside of our thoughts and meaning to our selves so handling the word of God deceitfully happily to such ends following cunningly-devised fables as 2 Pet. 1. 16. But this saies he we have renounced and thus they lived honestly among their neighbours and thus have they by the mercies of God charged and exhorted every one of us so to live amongst men according to what capacity and opportunity God gives us See 1 Thess 2. 3 11 12. When he hath told them their Exhortation was not of deceit nor of uncle anness nor in guile but as they were allowed of God so they spake not as pleasing men but God which tryeth the hearts and further addes and appeals to their consciences for testimony They had not used flattering words nor a cloke of covetousness nor had sought glory of men or been burthensome when and as they might as the Apostles of Christ and herein walked holily justly unblameably he then addes this As also you know how we exhorted every one of you even as a father his child c. like that Phil. 2. 13 15 16. and Rom. 12. 1 2. Yea this grace teaches that as our reasonable service to hold forth this faithful word in conversation that they that will not be won by the word and it may be not to hear it as holden forth by believers under reproach yet may be allured and overcome by the chaste and honest conversation coupled with fear When they see our good works they may glorifie our Father which is in Heaven Therefore to shew forth his vertues in all chastity or honesty as opposed to fornication and all uncleanness filthiness or foolish talking or jesting Eph. 5. 2 3. 1 Thess 4. 3. 4 5. 1 Pet. 2. 11 12. and so as opposed to covetousness which is idolatry and the fruits thereof fraudulency or endeavouring to go beyond or circumvent any in buying selling or the like as in the forecited Scriptures and so in all sobriety and moderation in the use and enjoyment of any thing of this world as strangers and pilgrims or in lusting and pursuing after them fleeing from such things yea in all goodness righteonsness and truth which is and as it is the fruit of the Spirit bringing and opening the instructions and grace of the Gospel leading and moving thereto And this cordially also in simplicity and godly sincerity and for the profit of others that they may be saved All this is but out reasonable service by the mercies of God even towards all men though they will neither challenge the greatest part of this debt of us nor any of it upon such an account nor will they respect or look upon our service as such yet as that man that is betrusted with much treasure or the tidings discoveries and patterns of it that belongs and is to be shewed to others of purpose to let them know of it and where and how they may come to enjoy it though they to whom such treasures and the tidings or patterns of it belong and ought to be shewed by him being ignorant though happily wilfully so do not desire or expect any such thing from him nor happily will easily be perswaded to accept or regard the same though matter of greatest concernment to them yet seeing he knows of what concernment it is and to what end he is furnished with the knowledge experience and patterns of it as a Steward for them he is not an honest man or faithful Steward if he conceal the same but very injurious 'T is required of Stewards that a man be found faithful 1 Cor. 4. 2. Even so those that are called out of darkness into his marvellous light that they should shew forth the praises of him that hath called them and that amongst and for the
and propounded as equivalent with it in ver 18 19. and so the Apostle Paul to Titus mentions this as one of those things which the grace of God that brings salvation to all men teacheth the believing receiver of it To be subject to principalities and powers to obey Magistrates to be ready to every good work signifying that we are to be subject to and obey the power where we cannot with chearfulness or if not at all do the work required Tit. 3. 1. with chap. 2. 11 12. they well knew that it would be found too frequent in these latter dayes especially in such as retaining a form of godliness a great shew and pretence of worshipping God yet deny the power of it that Vision of all the truth as in Jesus not onely without fear to speak evil of dignities and despise dominion as Jude 8 9. but also to be proudly disobedient to Parents truce-breakers incontinent fierce traytors heady high-minded loving pleasures ease kingdom glory and to have their will here more then God 2 Tim. 3. 2 5. and therefore have so plentifully instructed exhorted and charged us in this particular 2. The believers life in all godliness and honesty is to be led quietly and peaceably towards and as much as is possible with all men with whom he leads his life and conversation or hath occasion to converse toward all men he is to demean himself quietly and peaceably in his holding forth the tidings and patterns of that grace of God that bringeth salvation to them though therein he shall have occasion to contend earnestly for the faith with some and to rebuke and reprove others yet he is to do this with all long suffering and doctrine Let him shew out of a good conversation his works with meekness of wisdom though not the wisdom of this world or such meekness as that teacheth to hide mince or be ashamed of his words before an adulterous generation to be negligent remiss or sparing in striving for the truth of the Gospel or against mens sin as the truth we have learned in Jesus instructeth and leadeth us that is so far from being the meekness and gentleness of Christ that it is on the other hand ungodliness dishonesty and a shunning the Cross of Christ yet in doing the work of an Evangelist or holding forth the faithful word and shewing forth the vertues of Christ and that both in season and out of season with diligence and constancy we are therein and according thereto to shew forth all meekness to all men gentleness easiness to be intreated Jam. 3. 13 17. 2 Tim. 4. 1 5. For the wrath of man works not the righteousness of God and therefore we are to avoid foolish and unlearned questions and strife of words which tend to no profit but to the subverting of the hearers from a right and plain understanding knowing that they do gender strifes and the servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing the ignorant and them that oppose themselves c. 2 Tim. 23. 25. and so therein patiently enduring and suffering not onely Gods chastisements his gracious afflictions more immediately ordered from his own hand but also their wrongs and injuries Let every one of us please his neighbour for his good to edification for even Christ pleased not himself but as it is written The reproaches of them that reproached thee fell on me Rom. 15. 2 3. which in the place where it is written Psal 69. 9. is joyned with this other saying The zeal of thine house hath eaten me up which is applied to and said to be verified in his driving the buyers and sellers out of the temple in which action mentioned John 2. 14 17 18 c. he did not directly please them but as may appear by the Evangelist compared with the Psalm did therein render himself and became a stranger to his brethren c. Psal 69. 8. he displeased them and was despised in their eye and they thought it strange as John 2. 18. but though he could not please them in winking at and suffering without sharp reproof their profanation of his Fathers house the truth of which as now come forth is the temple of his Body his person as delivered to death by the Father destroyed and crucified by them and raised up again in three dayes as plainly explicated by himself in the following verses of that John 2. neither would it have been for their good therein or so to have pleased them yet in doing that and having done it and so in all his doings among them he pleased them for their good to edification in not regarding or seeking in any of these things to please himself or to glorifie and get honour and praise to himself among them doing nothing through strife and vain-glory but in lowliness of minde preferring them before himself in giving honour to them so as in tendering of them and bearing with their evil manners enduring their contradictions quietly and patiently suffering them without reviling again he in all his zeal and constancy for his Fathers name and glory yet therein pleased not himself but as it is writien The reproaches of them that reproached thee fell upon me and he willingly without striving or retorting bore and suffered them So though we cannot at any hand please them in having fellowship with them in their unfruitful works in their notions and wayes of ungodliness nor in their fleshly lusts not run with them to the same excess of ryot wherein they will think it strange 1 Pet. 4. 3 4. Eph. 5. 4 11. neither would it be for their good to edification therein or so to please them The grace of God that brings salvation to all men teacheth us rather and for their good to reprove them and not by any means or whatever befal us from them not to desist from striving against their sin but this so as with meekness of wisdom and in doing this not to please our selves seek our own glory or praise from or amongst men but quietly bearing their injuries reproaches wrongs without retorting the like on them or seeking to vindicate our own name or walking unlovingly towards them and this will be a means to please them and that so as for their good to edification therefore Pauls exhortation to Timothy 2 Tim. 4. is To exhort rebuke repove in his preaching the word with all longsuffering and doctrine and therein to endure affliction and still go on doing the work of an Evangelist or Messenger of peace True they are to strive together for the faith of the Gospel and in nothing to be terrified by their adversaries from their holding fast faith and a good conscience or walking in godliness and honesty Phil. 1. 27. but yet they are therein to go on in a quiet enduring the contradiction of sinners they meet with still striving against their sin so resisting their contradictons with patient enduring and
and things wherewith one may edifie another And in so doing if in any thing the whole or part be otherwise minded then is right God shall in due time reveal even that unto them Nevertheless whereto we have attained through the light and instructions of the Gospel that Vision of all the Key of knowledge for the opening all particular Precepts and Ordinances Let us walk or go an end by the same Rule not laying down any of his Ordinances because others cannot joyne with us in them though we may and are to lay down any thing meerly indifferent and so any thing circumstantial in Ordinances as to the maner of observance as far as is indifferent and may be without evil when and as it may be for the greatest good of our brethren and to avoid offence yet not to throw by any of his gracious appointments but to go on in such observance of them as grace teacheth us minding the same thing without severity or rigidness towards or judging of our brethren that are scrupulous in many of the things we do Phil. 3. 14 15. Divers other occasions we might have mentioned of disturbing and breaking the peace among believers which therefore as well as because they are otherwise hurtful and in themselves very evil we are admonished of as idleness or being tatlers busie-bodies not diligently and so as may be in and with fervency of Spirit serving the Lord minding their own business that after any consideration in spiritual or temporal affaires which God by his providence layes before them and according to the instructions of the Gospel requires of them but being slothful and negligent therein and medling with the matters of others 1 Thess 4. 11. 2 Thess 3. 6 10 11 12. 1 Tim. 5. 13 14. 1 Pet. 4. 15. Those exhortations are to this purpose good and needful Rom. 12. 9 10 11. as also they have reference to the foregoing verses likewise readiness to entertain or harbour evil reports or thoughts of others or keeping in minde the weakness evils or things injurious to us found in any of our brethren with many the like which I shall not particularly mention will be occasions of disturbing the peace and quiet of the believers in all godliness and honesty among themselves To conclude therfore I may say as the Apostle Peter Finally that our prayers for all men for our selves and others be not hindered Be all of one minde having compassion one of another love as brethren be pittiful be courteous c. 1 Pet. 3. 7 8 9 10 11. Let all bitterness wrath clamour and evil speaking be put away from you with all malice and be ye kinde one to another tender hearted forgiving and forbearing one another even as God for Christs sake hath forgiven you who did forbear and walk tenderly towards you before you did acknowledge any evil and until by his goodness you were moved thereto and then gave you forgiveness entertained you into fellowship again without upraiding And let nothing be done through strife or vain-glory nor in hypocrisie or with partiality Eph. 4. 31 32. Phil. 2. 3 4. Rom. 12. 9 11. Jam. 3. 17. That so you may be at peace among your selves for God is not the Author of confusion but of peace 1 Cor. 14. 33. Thus having seen what it is for the believer to lead a quiet and peaceable life in all godliness and honesty We come in the next place to consider 2. How the believers leading a quiet and peaceable life in all godliness and honesty tends so much to the good of all men We shall shew it in these two things 1. It tends much to the believers own advantage profit and furniture for the good of others 2. It tends to the adorning the name and doctrine of our God and Saviour and so manifesting the truth and goodness of the Gospel and way of it before them 1. This tends much to the believers own advantage furtherance and growth in grace and in the knowledge of Jesus Christ which is for the good of all and to be made to appear unto them Therefore the Apostle exhorts Timothy To exercise himself to Godliness to give himself wholly to these things that he might be a good minister to others by growing himself being nourished up in the words of faith and of good doctrine whereunto he had attained that his profiting might appear to all for in doing this saith he thou shalt save thy self and them that hear thee 1 Tim. 4. 6 7 15 16. Great is the gain of godliness if the believer walk honestly in it and be content with what he hath 1 Tim. 6. 6 11. It 's the way in which the believer shall certainly meet with strength against preservation and deliverance from the evil of Satans temptations and his snares laid in something or other of this world after which we are naturally lusting Eph. 6. 10 16. 1 Pet. 5. 7 8 9. Yea Satan will be herein deprived of the opportunity he desires for getting advantage over us 2 Cor. 2. 2 10 11. This I say then Walk in the Spirit in the light instruction motion and direction of the Spirit which is in and with the testimony of Jesus and of the glory of God as manifested in the face of him taking and shewing of the things of him and so lifting up and glorifying him and so by that Vision of all leading into all truth instructing and directing to and in all godliness and honesty Walk in the Spirit if we live in it and ye shall not fulfil the lusts of the flesh Gal. 5. 16. Yea it 's the way by which we shall get more victory and be dayly more instructed and strengthened to turn from those idols of iniquity set up in our hearts that hinder our Prayers Ezek. 14 4 7. 1 Pet. 3. 7. and to wait for his Son from Heaven 1 Thess 1. 3 9 10. and so meet with saving to the utmost Rom. 1. 16. 17. 1 Cor. 15. 1. 3 4. Who is he that overcometh the world but he that believeth that Jesus is the Son of God 1 John 5. 4 5. Whose keepeth his word in him verily is the love of God perfected 1 John 2. 5. Therefore thy word have I hid in my heart saith David that I might not sin against thee And again Order my steps in thy word and let not any iniquity have dominion over me Psal 119. 11 133. For by that Law of liberty or joyful sound as then witnessed in the Law Oracles and Prophets was he warned and in keeping thereof had great reward as to the discovery and purging out secret iniquity and preventing presumptuous transgression Psal 19. Yea hereby these things being in us and abounding a more abundant entrance shall be administred to us into the everlasting Kingdom of our Lord and Saviour Yea they will make us that we shall be neither barren nor unfruitful therein but he that lacketh these things is blinde and cannot see afar off and hath
forgoten that he was purged from his old sins 2 Pet. 1. 11. In abiding and walking in Jesus Christ as we have received him we shall grow more rooted in him and built upon him established in the faith as we have been taught abounding therein with thanksgiving Col. 2. 6 7. For being justified by faith of what Jesus Christ hath done and is become in himself for us by being delivered to death for our offences and raised again from the dead for our justification and so having peace with God through our Lord Jesus Christ we have also by him through the same faith in him according to his name dayly more access into that grace of God to manward appearing in and through that gift of Righteousness which was that grace in which they stood so as to be made able to comprehend with all Saints what is the height length depth and breadth of that love that passeth knowledge and more to prove and taste the sweetness and vertues of it and so through it to rejoyce in hope of the glory of God and not onely so but to rejoyce in tribulations also meeting with this knowledge and proof of the truth of it in having dayly access or inlet into that grace That tribulation works patience and patience experience and experience hope and hope makes not ashamed and all from hence the love of God being shed abroad in our hearts while we have our recourse and access thereinto by a believing mindefulness thereof in all things the same is more displayed and opened to us by the holy Ghost which is given unto us still further reminding us of and opening to us this testimony of Jesus That when we were yet without strength in due time Christ died for the ungodly Rom 4. 24. with chap. 5. 1 6. Therefore saith our Saviour If ye abide in me and my words in you continue in my love keeping my Commands c. ye shall ask what ye will and it shall be done unto you for thereby you shall be taught to pray as you ought Rom. 8. 26. for nothing but according to his will 1 John 5. 13 15. and for that without wrath or doubting 1 Tim. 2. 1 8. Yea and ye shall bring forth much fruit and herein is my Father glorified John 15. 1 6 8 11. And this leads us to the next 2. The believers leading a quiet and peaceable life in all godliness and honesty tends very much to the adorning the name and doctrine of God our Saviour and to the manifesting the truth and goodness of his Gospel and Way before them Hence that is one great end propounded to move Servants to such demeanor towards their Masters and every Soul to the higher powers and so all Christians in their several places towards one another and towards all men as is according to godliness and honesty Even as that grace of God that brings salvation to all men teacheth That the name of God and his doctrine be not blasphemed 1 Tim. 6. 1. That they may adorne the doctrine of God our Saviour in all things Tit. 2. 10. That ye may be blameless harmless the Sons of God without rebuke in the midst of a crooked generation amongst whom shine ye as lights in the world holding forth the word of life Phil. 2. 15 16. And that so as men seeing your good works may glorifie your Father the Gentiles in the day of their visitation may glorifie God Mat. 5. 13 16. 1 Pet. 2. 12. And this general councel a full direction in every case Onely let your conversation be such as becometh the Gospel Phil. 1. 27. For a little demonstration hereof see it in some particulars 1. The believer in all godliness and honesty living under Government being subject to the higher Powers as ordained of God over him yea though there be no such justice or righteousness issuing from them as he could desire as well as in other parts of such demeanor as is forementioned he declares plainly to others thereby That the grace of God in Christ instructs and leads to such high esteem of the infinite wisdom goodness and faithfulness of God that hath not spared his own Son but delivered him up to death for us all and that in due time and to such assurance that the same wisdom goodness truth and faithfulness is exercised in all his orderings and dispensations towards us according to that standing testimony of it in his Son whom he hath given to be a continual witness of his love and glory in the exercise of all his holy attributes for our good in all his dealings with and about us and in ordering to us mercies and chastisements that though by sence in most particular matters at present it be not so discernable yet by faith in him we may be helped to keep such right judgement at all times and from such right judgement taught and strengthened to all things through him and so for the Lords sake that hath done so much for us willingly submit to any Power or Ordinance of men that God by his providence orders over us and that either in doing or suffering so as in the Lord as judging that place and condition of servitude and under such a master or power to be at the present the best for us most seasonable for the accomplishing of Gods will in either mercy or chastisement for our good And seeing his will is good and acceptable towards us in both as manifested in his Son that grace instructs not to be solicitous or hastily inquisitive to know whether for one or for another it be so ordered yet quietly to wait for that also that as he is by grace enabled to understand or perceive it so he may receive and minde others of the instruction suitably in it considering that it is the great Master of us and them that is in Heaven yea it 's he that gave his Son to the death for us and now governs all things by his word and in the same exercise of wisdom grace and faithfulness in and through his Son that hath ordered to us such an inferiour Master or Government and us to such place of subjection Hence in those particular exhortations as to this matter we are so oft exhorted to do the honour and service and yeild the subjection to them as to the Lord the great Master that hath so ordered them over us to be submitted to by us and not as to men or as men-pleasers kowing that it 's he that pulls down and sets up at his pleasure And for this cause to pay tribute also for they are Gods Ministers Servants and Instruments permitted and ordered over us by him attending continually upon this very thing render therefore to all their dues c. as unto the Lord and so in submission and reverence to the great Master in Heaven Rom. 13. 5 6 7. Eph. 6. 6 7 8. Col. 3. 22 23. 1 Pet. 2. 13 14. hallowing his name 2. Herein also as likewise in those