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
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
sins of the world after the first consideration as necessarily derived and found upon it through the first disobedience which sins were charged upon him and acknowledged as his though made so by way of imputation for he knew no sin Psal 40 12. with 2 Cor. 5. 21. And this he hath perfectly done he hath by himself purged our sin and is set down on the right hand of majesty But this was also a secondary end of the same one offering yea the end of the first end That by vertue of the infinite satisfaction for sin made in his sufferings and the perfect righteousness compleated in his sacrifice he might be impowred in the name and majesty of his Father to take away dayly the sins of the people after the second consideration even as they are now charged upon them and the wrath of God abiding on them because of them namely all sins as wilfully continued in and multiplied against the light and grace of the redemption extended he needs not come down again to suffer or make a new offering for the taking away any sin but ever liveth and continueth in the presence of God presenting the vertues of that one offering and thereby dayly so taketh away the sin of the world as now charged on them even their wilful ignorance and unbelief of the grace of God by Christ and so all other sins as the love of them against light is the occasion of their hardning in wilful ignorance to unbelief of the light that reproves them that comes to save them and so as the continuing under the pollution and power of them is occasioned by such their wilful ignorance and unbelief sins of this nature I say he so taketh away from before the Father by his continual intercession for the transgressors as Isa 53. 12. Luke 13. that judgement is not speedily executed but the for bearance patience and renewed goodness of God yet extended to admonish allure and lead to repentance until any have wholly filled up the measure of their sin giving up themselves to and becoming one with Satan and so fully made themselves vessels of wrath fitted to destruction and to leave or give men up wholly thereto also God is very slow through the continuance and prevailing of Christs mediation for men and for all them that turn in his reprovings through his name believe in him that he should give them forgiveness of sins eternal life and so through his name save them to the utmost he is fully impowred on the same account of the ends and vertues of his one offering seeing he ever liveth with it to make intercession for us Heb. 7. 25. See how all this is set before us 1 John 2. 1 2. in that ground given us for praying for any mans sin which it doth not appear to us to be so wholly finished as to have occasioned or brought forth death in an utter separation from God The Apostle having before directed them to the same fountain for forgivness and healing of their own sins in the beginning of this chapter he gives them this caution that the end of his thus instructing them to a fountain for their cleansing is Not that they should continue in sin that grace may abound but that they sin not and then proceeds to instruct and direct them to an usefulness of and running to the same fountain for other mens sins If any man sin we believers have an Advocate with the Father Jesus Christ the righteous we have or enjoy him by faith and such usefulness of him as our Advocate appearing especially for us to plead our cause and present our matters according to his wisdom and with the odors of his incense the vertues of his sacrifice and therefore we may present all our needs and matters to and by him because he that is our Advocate is also the propitiation for our sins that having made peace by the blood of his Cross is also the standing propitiation or Mercy-Seat with the Father The sin-offering and so the great and constant mediation for the dayly covering and taking away the iniquities and mixtures that otherwise might hinder our prayers And therefore we may make such use of him as for the presenting our supplications for pardon of any mans sin according to his will declared in the Gospel because he that is the propitiation for our sins is also the propitiation for the sins of the whole world even such as yet lye in wickedness that being the explication of the whole world as opposed to believers by this Apostle 1 John 5. 18 19. The sins for which he here is said to be the propitiation are such or sins after such a consideration as in which we are to pray for pardon of them dayly as we see them in our selves or others which are onely sins after the second consideration that is all or any sins as they are found in us continued in or multiplied against the light or powerful instructions and reproofs of the grace of God that brings salvation to all men and come to redeem or save them from any of their iniquities as Acts 3. 26. Tit. 2. 11. 'T is after this consideration onely that God by Jesus Christ charges sin upon us as our sin and for which his wrath or displeasure abides upon us that when light comes Men love and willingly chuse darkness rather because their deeds are evil All the wrath on the former account being taken away and the sin perfectly covered and purged in Christ now 't is our sins as they are against this grace in so delivering or ransoming us in and by Christ and bringing this Salvation to us for which he is angry and that doth stir up new wrath and displeasure for the removal or taking away of which we are dayly to pray with thanksgiving for the other perfectly done as the ground that this may be done for us See this clear in our types Psal 85. 1 4. As for sin in either guilt or pollution as it passed on us and yet may be considered as in or upon us meerly and necessarily through the first disobedience and the poyson of it so we are not to pray for the pardon of it or that it may be taken away from before the Father and he may not lay it to our charge or to the charge of any man but in all our prayers to acknowledge and give thanks for that as already perfectly done in and by Christ which if it had not we had had neither ground nor door to approach or pray to the Father for any thing and therefore with thanksgiving to God in the name of Christ for this as already done we are to pray that both our eyes and the eyes of others may be opened to see and understand how great things he hath done for us and as this instructeth we are to pray on this ground for pardon and healing of sin as wilfully contracted in us against light c. or either as the
in and according to godliness and honesty And there after some several significations of quietnesse and peaceablenesse briefly hinted p. 88 Its especially applied in such a sense as opposed to war strife or contention p. 90 And so the beleever in and according to godlinesse and honesty is to lead his life quitly and peaceably 1 With reference to those in authority over him p. 91 2 Towards all men p. 95 3 Especially one with another p. 98 2 How the Beleevers leading a quiet and peaceable life in all godlinesse and honesty tends so much to the good of all men That shewed in two things 1 It tends much to the beleevers own advantage profit and furniture for the good of others p. 102 2 It tends to the adorning the Name and Doctrine of God our Saviour amongst and before them And that shewed in divers particulars p. 104 2 That therefore God likes it wel in and requires it of those whom he sets in place of Authority 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 may lead a quiet and peaceable life under their protection and government p. 110 c. 3. What those things are in generall that will tend to this and which are therefore required of Governours that Beleevers may lead such a life 1 They are to afford them liberty and protection in such liberty for quiet and peaceable worshipping of God and endeavouring the good of others as the grace of God by Christ their Great Law-giver instructeth them p. 113 And by way of removing some scruple in this 't is shewed That they are to let the Tares and Wheat grow together till the end of the world and so to afford that liberty and protection in that liberty to all that pretend to desire to seek and worship God in Christ according to his Word or Scriptures if under such pretence they do not grosly blaspheme or cast off the outward acknowledgement of that name or do that which directly tends to the injury or damage of others in name estate or life or move sedition and so they shal afford such liberty and protection to all that are quiet in the Land p. 115 2 They are to give unto them those things that are just and equal by an equal distribution of Justice and thorowly executing judgement between a man and his neighbour p. 121 3 They are to seek peace and pursue it among those under their Government and with other Nations As much as is possible live peaceably with all men p. 122 Some scruples against this raised from some mis-apprehensions of Prophecies answered in which is shewed That in the Wars and Commotions of the latter days towards and yet before the end Saints as Saints and for their Kingdome are not to be actors in them but after that consideration only spectators of them though after other considerations as Members of the Nation where they live they may in some cases act with the rest that they are part of the sorrows evils or judgements of the latter dayes and that though God occasionally brings forth much good by them to the restraint and hinderance of bodily Persecution yet they are accompanied with more abounding of Spiritual iniquity And that though these Judgements and Battels be of the Lords permission and gracious ordering and such as in which he begins to stain the pride of the glory of such as have lifted up the Horn against him yet the instruments for the stirring up the Nations to them are unclean spirits p. 124 c. And that those Prophesies of the totall destruction of all enemies and bringing down their power and giving the Kingdomes under the whole Heavens to the Saints is not to bee accomplished till the Resurrection of the just and so not till the Lord himself come and bring all that sleep in Jesus with him and then it shall be accomplished together by a wonderfull and more immediate putting forth of the Arm of the Lord yea all his Saints from first to last shall then have that honour with him and no other p. 128. Some use of these considerations p. 132 4 What that is that will especially furnish Governours to the doing those things required of them and so is especially to be desired for them And that is showed to be wisdome in the knowledge of Christ and the glory of God as appearing in the face of him as to us declared in the Gospel p. 138 The Reader is desired to correct these faults escaped in the Printing as follow PAge 5. line 25. adde of p. 6. l 7. r. have p. 10. l. 11. r father p. 18. l. 22. blot out may p. 20. l. 38. r. provision p. 28. l. 10 r. them p. 31. l. 32. r. the view p. 37. l. 5. r. yea p. 43. l. 18. r according p. 50. l. 32. r. that it is p. 51. l. 9. r. come p. 56. l. 39. r. hating p. 57. l. 18. r distraction p. 58. l. 11. r. raising l. 27. r. enjoyed p. 59. l. 1. blot out the first in p. 61. l. 20. r. his l. 30. adde of p. 62. l. 33. blot out to p. 63. l. 4. r. given r. become l. 15. r. while l. 33. r. Mediator p. 64. l. 11. r. every p. 67. l. 36. r. taken me out of p. 68. l. 28. r. distraction p. 75. l. 13. r. propounds p. 82. l. 32. r. as p. 85 l. 35. r. children p. 90. l. 25. r. fruit p 93. l. 10. r. an l. 30. r. Kings l. 32. r. 2 King p. 96. l. 15. to 2 Tim adde 2. p. 97. l. 19. blot out not p. 116. l. 15. r. persons p. 130 l. 3. to desire adde and pray p. 140. l. 6. r. hereby on the top of p. 33. for 35. r. 33. All mens Interest by Christ in the end and usefulnesse of Beleevers peculiar privileges and service Shewed in the opening some Instructions arising from 1 Tim. 2. 1 2. I exhort therefore that first of all Supplications Prayers Intercessions and giving of Thanks be made for all men for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godlinesse and honesty THe Apostle Paul having committed the faithfull Word of the glorious Gospel of Christ that great Commandement Even the word which was preached from the beginning but now more fully come forth and declared 1 Tim. 6. 14. with 1 Joh. 1. 1 2. and 2. 7 8. which was more immediately revealed to him and committed to his trust for more peculiar service therein from the Lord Jesus as 1 Tim. 1. 1. 11. with Gal. 1. 11 12. and Eph. 3. 1 9. He having committed this Word or Commandement unto Timothy and with it this charge To hold it fast and keep it by the Holy Ghost which was given unto him 2 Tim. 1. 14 15. Faithfully to preach it in season out of season to doe the work of an Evangelist
now and that the wicked should forsake his way and the unrighteous man his thoughts and turn to the Lord who assures us he will multiply pardon of which he hath given his Son for a standing witnesse not onely to make propitiation for them but also by verttue of his mediation with the Father for them to be a continual testimony in due time unto them And thus graciously to call them Isa 55. 1 4 7. Therefore saith the Apostle 2 Cor. 6. 1. 2. We beseech you receive not this Grace of God in vain speaking of Gods furnishing and sending his servants with the word of reconciliation to beseech them to be reconciled For saith he he namely God saith I have heard thee in a time accepted in a day of salvation have I helped thee Behold now is the accepted time now is the day of salvation The first part of the saying we have in Isa 49. 7 8. spoken and applyed particularly to the Person of Christ Gods hearing him is spoken with reference to his Intercession or Mediation with the Fathers for us presenting the infinite and abiding vertue of his sufferings in that sacrifice of his own body perfected through them Psal 20. Gods helping or upholding him is spoken with evident reference to his Ministration which is now carried on by his servants The Scriptures compared shew First 'T is by vertue of his Intercession who is the Mediator between God and men by and with the vertues of his having given himself a ransome for All that the Servants of Christ or the Messengers he sends of any sort are preserved and continued in the world that so ill requite and rebell against him yet to bear witness of him and call to him and so it appears in the following verses of this Chapter That on the account of his Mediation daily made by vertue of the ransome once given for all he is also a testimony or testified in due time to men in their severall ages and to every man in season while it might be for his good Secondly That while the Mediation or Intercession of Christ being continued with the Father so far prevails for forbearance that such testimonies of his goodnesse and means of perswading and calling to repentance in which also his good Spirit is certainly conversant are still continued and extended unto any This is still the accepted time the time in which they may be accepted yea the heart of God is cordially desirous they should come in his Drawings and be accepted now is the day of salvation Oh that men would praise the Lord for his goodnesse and for his wonderful works for the children of men 2 This Doctrine gives occasion of reproof unto such as endeavour to forbid or hinder the plaine preaching and asserting the truth of the Gospel to the Gentiles to every or any man as men considered that they might be saved which doe they that though they pretend to honour and magnifie Christ yet doe hide that Vision of all which God hath revealed in him from the people or render it as a sealed Book a Riddle whose meaning lyes not in its expressions or is according to the Import of them they therein take away the Key of Knowledge and neither enter themselves by the door which is that opened in Christ for all men to the Father nor suffer those that are entring to go in and they also though happily not at so high a rate if that be all that forbid little children to come to Christ being brought in their armes or by their appointment to whom by Gods Providence they are given to bring up for him and them to be blessed in his name or the truth of the Gospels Declaration concerning them and the promise in Christ by it to be witnessed and sealed in baptizing them in his name They do also therein forbid that kinde of preaching Gospel to those Parents and so to all men with them that they might be saved These please not God and they are contrary to his great design the good of all men 1 Thess 2. 15 16. 3 Saints may here be exhorted to mind their main and great design for which they are set and preserved in the world Look not every man on his own things but every man also on the things of others Let the same minde be in you which was in Christ Jesus who being equall with God yet took on him the form of a servant and humbled himself to the death of the Crosse that so the grace of God bringing salvation might come to us wherefore God hath highly exalted him and made him a Prince and Saviour to be so worshipped and acknowledged by us Herein you shall yeeld obedience to him and render that which is but your reasonable service in suffering this grace to mould you to the same minde in love and compassion to others in becoming servants to and for them that they may be saved Work out therefore your own salvation That which is wrought and perfect in Christ for all men which you have received by faith and the efficacies of this believed in you even the salvation of your souls vent it shew it forth according as this is boyling up leading and framing you to desire and endeavour the good of others For this is God that works in you both to will and to do and that of good pleasure Go on confidently therefore in this your might and do all things unto which by and according to the instructions and perswasions of this grace of the Gospel which is Gods Arm you are lead and that without murmurings and disputings with your own reason and wisdome against any thing this salvation moves you too for others good lest therein you be fighters against God and fail of experimenting his presence and fellowship with you or the working of his mighty power in the efficacies of this salvation in and by you or make your selves unapt to his acceptable service but that on the other hand you may be blamelesse harmlesse the Sons of God in the midst of a crooked generation amongst whom shine ye as lights in the world and ye shall so shine by holding forth the faithful word amongst them then also shall those servants of Christ that have been instrumentall for you Rejoyce that they have not run in vain for if you have no savour of the knowledge of God and his goodnesse so as you make it manifest to all men in every place according to capacity and opportunity given you you are fit for nothing you come not yet up to the great design of God in calling and furnishing you by his grace and setting you in the world and so it may seem as in respect of you that they have run in vain that have been instruments of good to you though their work shall be with their God Be exhorted therefore to suffer the grace of God to make you one with him in his Design and in pursuance of it Let your light so
yet there may be a prevention and the Decree is not gone forth against them or any of them you cannot but in the constraining operation of this love of Christ earnestly beseech and perswade them and lay down your selves to win them Let that therefore be considered by you 3 Minde also for your provocation hereto and direction herein the many examples of Christs servants before you See David evermore on the commemorating any enlargement in distresse love testified or mercy received from God he was led out and enlarged with more earnestness on such occasions to desire invite and endeavour that all others with him would acknowledge and blesse the name of God for his goodnesse that they would come to him trust in him poure out their hearts before him make proof of his graciousnesse and readinesse to do them good signifying That â—he bottome-matter of his glorying or rejoycing the ground and foundation whence such mercy issued to him and upon the account of which God was such a refuge for him was such and so really prepared with God and full of vertue for all others that any other might certainly expect the same or the like according to their needs and capacity from it that he had met with in looking to him according as his grace witnessed in that he hath already done for them leadeth them Ps 4. and 34. and 62. 5-8 66. 5-8 95. 96. 98 100 107. 1-8-15 16 c. So Paul mentions it as one great end of Gods shewing chief mercy to him a chiefe sinner for a pattern to others that should after believe yea for an encouragement to such as being obliged invited to believe the truth of Gods goodness and propitiousnes towards them by the grace manifested in what he hath done for them as all are might discourage themselves from the consideration of the greatness of their sins and so delay or defer to believe as some say and we have good reason to believe from the end and scope of the place the words may be read and in consideration hereof is enlarged in heart to commend that saying which he had proved so full of faithfulnesse as worthy of all acceptation by every one of them at all times and in all cases and needs while yet the day of grace is extended towards them God holding open the door and by any means calling them to beleeve That Jesus Christ came into the world to save sinners c. 1 Tim. 1. 12-15 16. See also how he sets his example before us in this matter 1 Cor. 10. 31 32 33. Whether therefore you eat or drink or whatever else you doe even in things of that nature as buying selling wearing apparrel in words and gestures 1 Cor. 7. 30 31. and 6 7. 1 Tim. 2. 9 10. 1 Pet. 3. 1 2 3. and 1. 13-18 with 2. 11 12 c. and 4. 3-11 Eph. 4. 24 25. to the end and 5. Tit. 2. 1-10 11. Rom. 12 13. Do all to the glory of God And how that in all these things giving none offence no just occasion of scandal or stumble to the Jew nor to the Gentile nor to the Church of God even as I saith the Apostle please all men in all things that is not in having fellowship with their evill wayes and unfruitful works of darknesse Eph. 4. 11. 8-11 1 Pet. 4. 3 4. But so as may be for their good to edification and to the adorning the name and doctrine of God our Saviour before and among them in all goodnesse gentlenesse honesty moderation or sobriety quiet bearing reproach and evils from them c. as Rom. 15. 2. 3. not seeking mine own profit but the profit of many that they may be saved be ye herein followers of me saith he even as I also am of Christ Chap. 11. 1. with Rom. 15. 2. 3. 4 Forget not the recompense of the Reward both present and eternal you shall have in this life a hundred-fold more in things infinitly better then those you deny your selves in and forsake for Christs sake and the Gospels and in prosecuting this great design the good of all men better name better kindred better treasures c. though with persecution and in that world that is to come eternal life a full enjoyment and possession of it without persecution or molestation Mar. 10. 29 30. You shall herein now render your selves as children of your Father who causeth his Sun to shine and Rain to fall on the just and unjust and is kind to the unkind and evil Mat. 5. 44 45. Lu. 6. 35. 36. whose grace even in these things bringeth salvation to all men Tit. 2. 11. Rom. 2. 4. he having so loved them as to give his onely begotten Son for them the Saviour of the world Joh. 3. 16. with 1 Joh. 4. 14. which is both the fountain of and witnessed in all these mercies Psal 85. 10 11 12. Act. 14. 17. you shall herein render your selves one with your Lord Husband and Head in his main Design for the good of all yea hereby grow into more likenesse and onenesse with him even as he and his Father are one Jâ—â— 17. 21 22 23. yea herein is his Father and yours glorified in your bringing forth much fruit Joh. 15. 8. who also will honour you with his presence fellowship and approbation however men reproach you and cast out your name as evill under heaven and afford you room and entertainment where your Lord and Master is nor will suffer you to have worse use then your Lord and Master had and in his Gospel and spirituall presence in this world still hath which may administer to you joy and boldness in any day of trial here because as he is so are we in this world for it is enough for the Disciple to be as his Master c. Joh. 12. 26. and 14. 21 23. 1 Joh. 4. 17. with Matth. 10. 24 25 40. Yea in following his steps in the prosecution of this great Design you shall heap coals of fire on the heads of your enemies that shall either tend to the melting them now or if now they will not suffer the melting operation of them to their everlasting burning hereafter yee shall be a savor of life unto life or of death unto death unto them Rom. 12. 18. 20 31. with 2 Cor. 2. 15 16. And for the time to come he hath spoken of things yet infinitly greater Though now being sent into the field of the world you bear forth your precious seed in tears which are occasioned by the hardnesse of the work the little profit it seems to have with men in respect of the many whose good is aimed at in it the storms of opposition and tribulations of divers sorts you meet with yet doubtlesse you shall return again with rejoycing bringing your sheaves Psal 126. And for your shame you shall have double in your own land you shall possess it everlasting joy shall be upon you Isa 61. 4.
or doubting the Psalmist invites all the people to trust in him at all times and with trust or confidence to pour out their hearts before him and that on this account God is a refuge for us Psal 62. 8. suitable to which is that acknowledgement and magnifying the riches of Gods grace thorow the plenteousnesse of the redemption with him Psal 65. 2. O God that hearest prayer to thee shall all flesh come and those invitations and admonitions Psal 65. 1-6 96. 7 8. 100. and that Jam. 1. 5. If any man lack wisdome let him ask it of God who giveth liberally to all men and upbraideth none yea let him aske in faith according as the goodnesse of God manifested moveth and encourageth him and if he bee in darknesse and see no light yet let him look come unto the name of God as declared in his Son Let him come without mony and price and seek unto God for those waters the Lord will hear them the God of Israel will not for sake them but will open rivers in dry places and fountaines in the desarts Isa 41. 17 18. 50. 10. 55. 1 True it is The sacrifice of the wicked is abomination to the Lord by how much the more he cometh with a wicked minde Prov. 15. 8. 21. 27. 28. 9. But this is not to put a barre against wicked and sinfull men that they should not seek the Lord or call upon him as they are exhorted Isa 55. 6 7. but to instruct and direct them and all others to seek him indeed and with the whole heart not feignedly for even righteous men may offer the sacrifices of the wicked and then shal not be therein heard and it is for their good they are not If I saith David regard iniquity in my heart the Lord wil not heare me Psa 66. 18. Every one that sets up the Idol of his iniquity in his heart and puts the stumbling-block of it before his face sets that in his eye and designe to reserve his owne purpose and makes that the end of his prayer the Lord will set his face against him for they seek not him but themselves Ezek. 14. 3. 7. Isa 58. Zech. 7. 5 6 7. They refuse to heare the Law or receive his instruction or reproofe hide their evil deeds from the light and yet for a pretence seek him and are zealous in multiplying sacrifices as Prov. 28. 9. Zech. 7. 5-7 and on the other hand sinfuland evil men through his goodnesse in mercies or chastisements may be humbled before him and heartily seek help and mercy of him shal be therein accepted as Ahab 1 King 21. 29. This is generally true Every one that seeketh findeth and to him that knocketh it shall be opened let that grace of God therefore that bringeth Salvation to all men move encourage and provoke every man to seek the Lord while he may be found c Look unto me and be yee saved all the ends of the earth To the second part of the Proposition and so for more direct answer to the query Who those are by whom especially prayers are to be made for others even for all men of whom it is required and expected they are all those that by faith in Jesus Christ have such enjoyment and usefulnesse of him as their Advocate with the Father If any man sinne we have an Advocate wee that have beleeved is him have through faith such usefulnesse of him with the Father as to present and make out and manage our matters we have through his grace according to his will to present to him for others as wel as for our selves even for any man therefore if any of us that have beleeved on the name of the Son of God for so we have good reason to understand the word any man 1 Joh. 5. 16. from the fore-going Verses where he is speaking of Beleevers seeking and confidence of acceptance and from thence here encourageth them all and so any of them to ask it is not as 1 Joh. 2. 1 2. where any man and the whole world is evidently opposed to us and we as 1 Joh. 5. 19. but here the word Any man is only joyned with or added to us and we in such a case or businesse as in which the same is affirmed concerning the us or we fore-mentioned and in the same manner here only he enlargeth his instruction and exhortation to every particular of them If any man of you that thorow grace beleeve and are therein Spiritualized to discerne other men and things in their right colours see his Brother or any man with whom we live as all men are our Brethren after some considerations sinne a sinne that is not unto death he shall aske and God shal give him life they that through the tasts of his graciousnesse come to him are reconciled to God by Jesus Christ are therein being built on him made a company of Spiritual Priests to offer up Spiritual sacrifices even for others acceptable to God by Jesus Christ 1 Pet. 2. 3. Therefore the Lord speaking unto Abimelech concerning Abraham tels him He is a Prophet and he shall pray for thee and thou shalt live Gen. 20. 7. The effectuall fervent prayer of a righteous man availeth much Jam. 5. 16. The prayer of the upright is his delight Prov. 15. 8. T is comely for them to have their hearts desire and prayer to God for all men in an acceptable time and that without ceasing and therefore also especially required and expected of them because they are acquainted with the good will of God concerning men as manifested in Christ shewing them good reason ground and foundation for it from thence moving and constraining them to it Of them to whom much is given shall much be required Let me then say to such Seeing yee are appointed and furnished to such excellent service with God for the good of others and it is of so continual and general concernment Be ye clean yee that beare the vessels of the Lord touch not the uncleane thing suffer the grace of God to separate you more and more from the pollutions intanglements and snares of this world and to instruct and lead you to deny your selves and take heed also of being unequally yoaked Beleevers with unbeleevers such as with whom you cannot have fellowship together in drawing on this maine designe or who being joyned with you may pull you back and tend to the streightning of you 2 Cor. 6 13 14. and that you dwel and walk together and one towards another and towards all according to knowledge as the understanding of the grace of God in Christ as declared in the Gospel instructeth you that so you be not streightened in your owne bowels nor your prayers hindred Isa 52. 10 11. with 2 Cor. 6. 12-16 1 Pet. 3. 7. And further let me adde according to the instructions of the grace of God continue instant in prayer seeing yee are thereunto appointed
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
thee for I have given them the words thou gavest me and they have known surely that I came out from thee I pray for them saith he namely that the peculiar blessings of which they through the prevalency of the grace of God are made capable subjects may be conferred on them I pray not namely this Prayer these Petitions and in this manner for the world for whom yet he was sent a Saviour 1 Joh. 4. 14. and that not to condemn them but that through him they might be saved He doth not make this Prayer and in this manner for all for whom he dyed and gave himselfe a ransome nor for any of them until by the prevalency of the grace of God upon them they be given him out of the world and so there is that as a peculiar matter of thanksgiving also to be made for them So Col. 1. 8-12 Since the day saith the Apostle that we heard of your love in the Spirit wee cease not to pray that yee might be filled with the knowledge of his will in all wisdome and spiritual understanding c. Giving thanks unto the Father who hath made us meet to be partakers of the inheritance which knowing we make our requests for the conferring of such peculiar blessings as therein you are made capable subjects of with joy as Phil. 1. 3 4-9 10. 1 Thes 2. 4 5. This gives us occasion to consider as the ground and reason of it that it was not the end or intention of God in sending his Son into the world the Saviour of the world appointing him by the grace of God to tast Death for every man and exalting him by vertue of his sufferings a Prince and a Saviour nor is it his mind or wil according to which all Prayers are to be made that having done that in and by his Son for them his Son should therefore necessarily give eternal Life to all of them for whom he dyed and is become such a Saviour or to any of them in their particulars while remaining in their Natural state and condition but only to those that through grace according to the discoveries of him vouchsafed beleeve in him 'T is true he was made sin for us that we might bee made the righteousness of God in him not that all for whom he was made sin must necessarily be thereupon made the righteousness of God but that they might be made so in and through him and so those only of all for whom he was made sin that by faith of the opperation of God come in to him are therein and so in him to be made the righteousness of God 2 Cor. 5. 21. our Saviour therefore as the reason of his praying in such manner Joh. 17. namely for such peculiar blessings to be conferred only on such persons as for whom there was such peculiar matter of Thanksgiving to be made as before he first layes down this Doctrin ver 2. That the Father hath given him power over all flesh not only over all Creatures for administation of the Government of God amongst men Mat. 28. 18. but also over all Mankind as a Prince and Saviour for them That he should give eternal Life he saith not to all Flesh or to all Men who are given to him and committed to his dispose and judgement by vertue of his sufferings but to as many as the Father hath given him where the Fathers giving is evidently to be understood in a sense peculiar and distinct from that sense of his giving after which it is said That in giving him power over all flesh or committing the whole dispose and judgement of all men to him as Joh. 5. 22. he hath therein given and delivered over all men even all the ends of the earth and all things into his hands as his proper inheritance by vertue of his sufferings Psal 2. 6. 8. Maâ— 11. 27. Joh. 13. 3. with Phil. 2. 8 9-11 and that also in respect of the first end towards All not to condemn but to save the world of Mankinde and that through him they might be saved and brought back to God The Fathers giving all men to him in this sense and to this end as the first end towards All is evidently signified in the first part of the verse The Father hath given him power over all flesh as is seen by comparing it with other Scriptures therefore seeing he distinguisheth from these some persons that the Father hath given him he must needs mean in a peculiar sense of giving so as all given him and into his dispose by vertue of his suffering for them that through him they might be saved yet are not so given him even a giving by an actual Election or choyse out from the residue of all Flesh into his special charge and protection and so explicated ver 9. with Joh. 15. 19. Given him out of the world of which sometime they were but now are actually chosen out of it redeemed from among men in respect of their condition way fellowship c. through the prevailing force of the grace of God in Christ to Man-ward discerned and believed by them It is the will of the Father concerning Christ and the ends and vertues of his coming down from heaven and now being invested with all power That he should give eternal life to such according to that Joh. 6. 39. 40. It is the will of him that sent him that he might be impowred to accomplish which he first came down from heaven That of all that he hath given him not out of others Joh. 17. 2. 9. but in a general and large sense without distinguishing or opposing them to other things or persons All whatsoever the Father hath given him he should lose nothing but raise it up at the last day Now when he speaks in such a ful sense without limitation or distinguishing from opposing to other things or other senses of giving we can by no means exclude any thing that is in any sense given him according to the Apostles reasoning Heb. 2. 8. with 1 Cor. 15. 27. Now all persons and things being given and delivered to him as we shewed before It s the Fathers will he should lose nothing but in the issue bring all to him Raising it up at the last day The Glory Kingdome Dominion though now men detract much of it from him and by reason of sin the creature is yet subject to the bondage of corruption yet it shall all arrive at him and be shall raise it up at the last day when every knee shall bow of things in heaven and things in earth and every tongue confesse c. And so neither shall he lose any of those persons redeemed by him though many of them lose and bring destruction upon themselves by denying him that bought them yet they shall not be lost to him But he shall raise them up at the last day and bring them to his judgement seat as verse 37. All that the Father giveth
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
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
other branches forementioned of leading a quiet and peaceable life in all godliness and honesty he plainly declares That whatsoever good thing any man doth in either service or suffering for his name sake or for the good of others this grace doth and will instruct them to know and assuredly expect they shall receive their reward from the hand of their great Master the Lord that hath ordered them to such service and so shall others for the wrong they do whether Bond or Free Subject or Governour for there is no respect of persons with God and therefore to be patient contented though such reward be not equally administred from the hands of men yea to rejoyce in the glory to be revealed expect and wait for the kingdom to come and therein and then look for the great and total salvation of all those that love and wait for his second appearing who shall certainly appear to their glory and then render every man according to his work and therefore not to seek great things as glory kingdom or ease and freedom from trouble in this world but to be contented here to serve and suffer as those longing and yet patiently waiting for his appearing knowing that when their Lord comes and all his Saints with him they shall sit down with him in his kingdom Eph. 6. 7 8. Col. 3. 23 24 25. 1 Tim. â— 11 12 15. 2 Tim. 4. 6. 7 8. Isa 66. 5. Heb. 9. 28. 3. The believer being adorned with such demeanor as aforesaid further declares or manifesteth That such is the great satisfaction and consolation that is found and met with in Jesus Christ in the believing mindefulness and consideration of him according to that which is already done in and by him to make way for the goodness of God to be extended in and through all his dealings and as a standing witness as before in which the name of God is so gloriously declared and in minding also the hope laid up for them in Heaven as they have been instructed in it in the word of the truth of the Gospel and so in that expectation and looking for it begotten in them from the consideration of that already done yea the promise of this life and that to come given them in Christ appropriated to godliness such the comfort and encouragement of Gods love therein met with such the fellowship of the Spirit c. therein enjoyed that these waters being drunk will and do certainly and abundantly preserve from thirsting after other waters and make careless of themselves or their own things yea willing to lay down and deny themselves in any thing that his will may be done and for the prosecuting the great designe that is according to it the one thing needful for our selves and others more knowledge of and conformity to his grace and therefore cheerful in whatever we may suffer therein and knowing that the will of God is one and good perfect and acceptable this grace instructs and leads to desire that may be done and to rejoyce in the doing of it or in it being done though in things unpleasing to the flesh even in tribulations Great peace have they it appears in such demeanor as aforesaid not by sence but by faith that love Gods Law nothing shall offend them they manifest to all men that that teacheth them though free yet not to use their liberty in Christ as a cloak of maliciousness or pride That so with well-doing they may put to silence the ignorance of folish men knowing that so is the will of God 1 Pet. 2. 13 15 16 c. Psal 119. 164 165 166. 2 Cor. 4. 15 18. and 5. 1. 7. 4. They likewise shew forth in such their demeanor as aforesaid how that grace teacheth them to account of themselves as Strangers Travellers and Pilgrims here and that as those that are seeking and looking for another and better Country Kingdom and Glory even one to come the new Heavens and new Earth in which dwells Righteousness They should not nor have cause to be mindeful of the Country out of which they are called nor solicitous or careful for the things of it onely their dayly bread in it as he sees good for them that is their Conductor and Leader in and through it such protection accommodation and preservation by the way and according as every dayes need requires and as may in the wisdom of their Leader most tend to their furtherance in the journey and their strengthening and accommodation in their service and suffering for him Heb. 11. 8 9 10 13 14 15 16. 1 Pet. 2. 11 12. Seeking the Kingdom of Heaven and the Righteousness thereof not being careful in any thing else but presenting their needs and committing their matters to him to adde all other things as he sees good and in a subserviency to the main designe and the great things of his love to which is the desire of the Soul in all Psal 119. 17 18 19 20. Mat. 6. 32 33 34. with Phil. 4. 5 6. 5. They likewise manifest to all men in such their demeanor that this grace of God that bringeth salvation to all men teacheth even the believers To look at themselves as great sinners and very unworthy and so much the more as their evils are against such grace conferred on them and therefore have no cause to boast or lift up themselves above others but great need themselves to come with them dayly to that common fountain owning their evils and seeking pardon and healing on the account of and through that precious blood and prevalent mediation which is also for others to come unto God with them by and that the heart being seasoned with the apprehension of Gods great goodness and the infinite vertues of the blood of Jesus in so gracious pardoning healing and helping them that will make them that they cannot be rigid towards or against others and move them to be kinde tender-hearted forgiving as Christ hath forgiven them Mat. 18. 21 33. Eph. 4 32. And so also by such love so like to the love of God in Christ and so expressed in such lowliness and meekness they are manifested before all men to be his Disciples And the name of God and his grace exceedingly magnified and commended in them Yea 6. They do also by such demeanor as aforesaid testifie That they are evermore by that grace of God in Christ minded and in heeding of it made sensible of their own weakness and the subtilty evil and poyson of the temptations of Satan and the World and therefore will not nor dare presumptuously sin against God in rushing into temptations or willingly entangling themselves with the occasions of them being instructed warned and awed by that grace to serve the Lord with fear and though with rejoycing also being made willing and cheerful in all their service through the sweetness and powerfulness of the Arguments of his grace and also confident rejoycing in hope and so patient in tribulation