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, &c. Chap. 4. 1. 5. To keep it without spot unrebuke­able unto the appearing of Jesus Christ, 1 Tim. 6. 13, 14. And to [Page 2] that purpose, To charge some, that they did teach no other Doctrine, nor give heed to fables, &c. And to abide, or stay long at Ephesus for the doing this, That so such charges might be insinuated, and charged home, not by rash and hasty censures, and restraints by a compulsive Law, as the Kings of the Gentiles exercise Lordship over them, Mat. 20. 25. 28. and 23. 8. 11. But by holding forth the faithful word amongst them, and that with long-suffering, and do­ctrine, as hath been taught, and going before others therein, in all things shewing himselfe a patterne, &c. as 2 Tim. 4. 1, 2, 5. and 2. 24, 25. Tit. 1. 9, 11. and 2. 1. 7. The Apostle having, I say, com­mitted this Commandement and charge to Timothy, Chap. 1. 3, 4, 15, 18. That according to the Prophesies that went before on him, and by that furniture of Instruction, Gifts, and Grace conferred on him, he might war a good warfare, holding faith, and a good conscience, &c. this service to which he was furnished and appointed, being weighty, and that it might be blessed and succesful, He doth therefore, in these two verses that we have read, exhort, that first of All, in the first place, alwayes, and in order of nature as the first thing, in, and unto All his service, not onely himselfe, but All his Brethren with him that have their faces Sion-ward, whose hearts joyne in the promoting and furtherance of such service, should have their eye, or heart directed unto God, for Accommodation, Preservation, Blessing, in, and unto such service, as he appoints them too, Even as the eyes of a servant are to the hand of his master, and of a maid to the hand of her mistresse, Psal. 123. 1, 2. And that this is the occasion, end and scope of this exhortation, appears, not onely by considering the word there­fore, as it hath relation to the latter end of the foregoing Chapter, but also by comparing herewith the 7. and 8. verses of this Chapter, which also clearly shew the word Therefore in the first verse, to have relation especially, and directly, to the 18. and the beginning of the 19 verses of the first Chapter; In that 7. and 8. verses of this second Chapter, the Apostle declaring his owne Ordination, Appointment, and Furniture, to be one of the prime Apostles, and Teachers of the Gentiles, in the faith and verity of the Testimony of God concerning Christ, mentioned in the 4, 5, and 6. verses, as now come forth, and committed to them; he Therefore, on this occasion, and to the end his ministration may be blessed, profitable and succesfull, doth will or desire that men pray every where, lifting up holy hands without [Page 3] wrath and doubting; So here having commit ted this Commandement and Charge unto Timothy, as one of those secondary Ministers, who having beleeved, and been reconciled, and received the word of re­conciliation in believing, by Jesus Christ, and mediately through their word, as Joh. 17. 20. with 2 Cor. 5. 17, 18, 19, 20. were to carry on the same work, holding fast the platform of sound Doctrine which they had received from them, and so building upon, and according to the foundation of Doctrine as laid by them, who as wise master­builders had laid the foundation, 2 Tim. 1. 13, 14. Tit. 1. 11. 15. 1 Cor. 3. 10. He exhorts that first of all prayers be made, &c. And in this exhortation to the making Prayers and Thanksgivings, thus oc­casioned, and to this end, he exhorts that the said Prayers and Thanks­givings be made for All men.

Now in That the Apostle in such an exhortation to Prayers and Thanksgivings, thus occasioned, and to such an end, That the servants of Christ in the Gospel might war a good warfare, &c. as foreshewed, doth exhort, That Supplications, Prayers, Intercessions, and gi­ving of Thanks be made for All men.

It doth fully imply, and signifie to us this note of Instruction.

That the service, or warfare, not onely of the first Apostles, but that also to which Timothy, and so the succeeding, secondary Ministers in the Gospel of Christ, are furnished and appointed, It was, and is to be exercised Amongst, and for the good of All men in­definitely, and generally where ever by Gods providence they are set.

Like as John the forerunner of Christ was sent for a witness, to beare witness of the light, That all men through him, that light witnessed by him, might beleeve, Joh. 1. 7. And our Saviour him­selfe in his owne personal Ministration while he was in the world, was so the light of the world, Joh. 9. 5. Though in respect of that his personal Ministration, he was primely sent to the lost or scat­tered sheep of the house of Israel, Mat. 15. 24. (and yet to All of them, Act. 3. 26.) And therefore limited his Disciples Commission while he was on earth, Mat. 10. 6. yet he was therefore a Minister of the Circumcision, not onely therein to confirme the promises of God made to the Fathers, but also that thereby the Gentiles might glorifie God for his mercy, as it is written, For this cause I will confesse to thee among the Gentiles, or Heathen, I will sing unto thy name; Againe, he saith, Rejoyce yee Gentiles with his people, and land him all ye Nations, Rom. 15. 8, 9, 10, 11. So those his first Apostles [Page 4] or Messengers, were by him sent into the world, as the Father sent him in respect of his Mission for Ministration of the Gospel, Joh. 17. 18. And after his Resurrection, as his Ambassadors, their Com­mission was enlarged by him, on the Account of his owne as to the extent of his Ministration, or plaine preaching the peace he had made, being enlarged by the Father, Mat. 28. 18, 19. They were to goe into All the world, and preach the Gospel to every creature, To preach among the Gentiles the unsearchable Riches of Christ, in such manner as before it had not been named, to which they were immediately furnished and commissionated; and to make All men see, &c. Mark. 16. 15. with Eph. 3. 8, 9. and Rom. 15. 15 - 21. And this grace and Apostleship they received for obedience to the Faith among all Nations for his name, Rom. 1. 5. And therefore according to the Commandement of the everlasting God, they were to make known the mystery, as so revealed, and that out of the Scriptures of the former Prophets, unto them All, that they might beleeve, Rom. 16. 25, 26. And that they might make all men see, what is the fel­lowship of the mystery, which had been hid from generations past; As they were to baptize the Nations with their word or doctrine as the first and maine part of the work to which they were sent, 1 Cor. 1. 17. sprinkling or dropping that on them, as Isa. 52. 15. Deut. 32. 1, 2, 3. with Rom. 15. 21. So also together there with as an outward seale of the 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, [Page 5] 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 [Page 6] 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 [Page 7] 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 meeknesse instructing the ignorant, and such as oppose themselves, If God peradventure at any time may give them re­pentance, &c. They are set in the world to this end, to be the salt of the earth, the light of the world, Mat. 5. 13, 14. Instruments by bearing witnesse of Christ, of reproving the world of Sin, of Righ­teousnesse, and of Judgement, &c. Joh. 15. 26. with Chap. 16 8, 9, 10. And of making manifest the savour of his knowledge in every place; A company of spiritual Priests, to serve about holy things for the good of others; A chosen generation, that they should shew forth the praises of him that hath called them, even among the Gentiles, and that both by word and work, that they may glorifie God, &c. 1 Pet. 2. 3, 4, 9. 12. with Mat. 5. 16. Servants they are of the house, but in their service and warfare, sent out of the house into the field of the world, Prov. 9. 1, 2, 3 4. Cant. 7. 11. Unto a generation of▪ men that are crooked, Amongst whom they live, to shine as lights, holding forth the word of life, Phil. 2. 15, 16. The Children of the Kingdome are seed sowne in the field of the world, where amongst them, and like unto them, will be alwayes tares until the end of this world, Matth. 13. 38, 39. yet they are preserved from the evill, to the end they might bring forth fruit to God and that there might be none barren among them.

This consideration may be useful, First, to informe of the great love of God to the world; to All men, which is herein exceedingly commended; for as God sent not his Sonne, so neither doth he send the Gospel, and Servan [...]s, and Spirit of his Son, into the world to con­demn, the world, but that the world through him might be saved; This is the Condemnation, that when light is come into the world men love darknesse. God doth not cover hatred with lying lips pretending love, he is not such as many men are, who hiding the [Page 8] Vision of all from the people, honour him with their lips, but their heart is far removed from him, Isa. 29. 11. 13. nor is he, as they would render him to men, such a one as themselves, Psal 50. 20, 21. That hath burning lips pretending love, and offering grace, and yet a wicked heart. That while he hateth, yet dissembleth with his lips, and layeth up his deceit within him, That while he speaks faire, yet may not be beleeved, because mean while he hath the perfection of abo­minations in his heart against the men to whom he so speaks fair; This he abhors as greatest folly and wickednesse in others, Prov. 10. 18. and 26. 23, 24, 25, 26. He doth not thus graciously call, and proclame his provision prepared, and with arguments of that nature send his ser­vants to them all, and invite them to be reconciled, And yet all this but in pretence of love, and for their good, but it is really so. We may well argue with that good woman, Judg. 13. 23. If God had intended to slay us, he would not have found out, and accepted such a sacrifice for us▪ nor would he have sent his Messengers, to shew us, and tell▪ us such things as these: I say, we may well thus argue, seeing God himselfe argues, and positively affirmes on his Word and Oath, the truth and cordialnesse of his love to man-ward, from the latter of these onely, namely his sending his Messengers to call and warne them, (which indeed also shews the truth of the former, the provision pre­pared, and way opened for them all to turne to him; the declaration of which is the summe of their message received of him, 1 Joh. 1. 1-5. 2 Cor. 5. 14, 15. which if it were not so, he would not have told them) see Ezek. 33. 7. 10, 11. God having set Ezekiel as a Watch­man, and other Watchmen, to hear the word at his mouth, and to warne the people; He did thus reason against their unbeleefe and murmuring, whereas they said, Though he by his Watchmen called and warned them, yet he did not therein lift up the yoak of thral­dome on their Jawes, as hee saith he doth while he sets meat before them, Hos. 11. 4. but left them necessarily under the power and bondage of their iniquities, under which they were na­turally; so that when he called, they could not▪ heare and turne, and how should they then live? To this God answers, and argues it from his having set Watchmen among them, Therfore say unto them, As I live, saith the Lord, I have no pleasure in the death of the wicked, of such wicked men as doe dye, Ezek. 18. 31. he hath now no pleasure, none at all, after any consideration, neither secret, [Page 9] nor revealed, in their death, but that they should turn and live; though afterward when the day of his grace and patience is at an end towards them, his heart will stand otherwise affected to­wards them, though no change in him; their condition being wholly changed, they being become perfectly one of the Seed of the Serpent, wholly rejected of God; Then he will laugh at their calamity, and mock when their fear cometh: But now he is slow to anger, and his very forbearance is salvation, and shews that he is not willing that any should perish, but that all should come to repentance, and be saved, 2 Pet. 3. 9. 16. And that ap­pears as we have noted by his Declaration of himselfe, and heart towards them, in sending his servants, and using other means to proclaim his goodnesse to them, and call, and lead them to re­pentance, Rom. 2. 4. For I the Lord (saith he) speak righteous­nesse, and declare things that are right, and therefore have not spoken in secret, or covertly, as one that would not that all should understand me, or take me at my word, nor have willed my servants to use hidden things of dishonesty. But as 2 Cor. 4. 1, 2. So here, I have not said in vaine to the house of Israel, seek ye me; Therefore seeing I also call to all the ends of the earth, look to me, and be ye saved, for I am a just God and Saviour, Isa. 45. 19-22. As one that hath no pleasure in your destruction, I have sent to call you; and because I know you have no strength in your selves, as of your selves, but are naturally dead in tres­passes and sinnes, Therefore all the day long while I have been calling you to behold me, I stretched out my hand to a rebellious people, Isa. 65. 1, 2. He spake in his Spirit by the hand of the former Prophets, Zach. 7. 11, 12. 1 Pet. 3. 19, 20. Wherefore then when I called was there none to answer, have I no power? &c. Isa. 50. 2. Turn you, Turn you, why will ye dye? While God by Jesus Christ, in any means, but especially in the declarations and invitations of his Gospel, is calling to any of us; This is indeed a time of finding with him, and so urged as a motive to perswade us to seek him now, and that the wicked should forsake his way, and the unrighteous man his thoughts, and turn to the Lord, who assures us he will multiply pardon, of which he hath given his Son for a standing witnesse, not onely to make propitiation for them, but also by verttue of his mediation with the Father for [Page 10] 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, 'Tis 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 [Page 11] 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 [Page 12] 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 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 [Page 13] 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. Its 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 [Page 14] 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 manif [...]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.) Its 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, [Page 15] 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 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 [...]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 [Page 16] 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, [Page 17] 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, J [...]. 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 [Page 16] [...] [Page 17] [...] [Page 18] 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. 7.

The second general Instruction we shall propound, is no other but that which is fully exprest, and lyes whole in the first verse, as considered in it self, and with relation to the occasion foreshewed; namely,

That in pursuance of this great Design for the good of all men, and that to that purpose, The believers ministration may be blessed and successeful among them; First of all, Supplications, Prayers, Intercessions, and giving of Thanks are to be made for all men.

For proof of this Proposition in these termes, I need adde no more, it is so plain in the words, considering the occasion of them, yet it is again confirmed in the 7. and 8. verses, Paul being appointed an Herauld, or Cryer to the Gentiles, in faith and verity of the testimony of God concerning Christ, he wills▪ therefore, seeing he is appointed to such service amongst them, and for their good, that men may pray every where, ever more, in every place, in all cases, yea for All men, as is signified in the following words, without wrath or doubting; which signifies, that many of those for whom prayers are to be made, that the warfare of the servants of Christ may be blessed and profitable to them, are such, as against whom they shall have occasion of wrath, and concerning whom, occasion, or cause of doubting, if they consider them according to outward appearance, yet even for such, the worst sorts, and so All men, unto, and amongst whom they are sent, Prayers, and Thanksgivings are to be made, to this end, that they may war a good warfare amongst them; And therefore the Apostles giving up themselves wholly to the service of Christ in the Gospel of his Son, were said to give themselves continually in the first place to Prayer, and so & there withall to the Ministry of the word, Act. 6. 4.

But for more distinct opening, and usefulnesse of this Proposi­tion, Consider,

• 1 Who are the All men for whom Prayers, and Thanksgiving are to be made.
• 2 Who are those men by whom they are to be made.
• [Page 19]3 What are those Supplications, Prayers, and Intercessions that are to be made for all men.
• 4 What those Thanksgivings that are to be joyned with Prayers▪ and made for all men.
• 5 What foundation we have, or upon what account and ground we are exhorted to make Supplications, Prayers, &c. for all men.

1 Who are the all men here meant in the Text for whom Pray­ers, &c. are to be made, let the Text speak; They are all those men whom God would have saved, and come to the knowledge of the truth, verse 4. That good will in God towards them, being rendred as the ground of praying for them, plainly shews they are all to be prayed for towards whom there is such good will in God, and who they are, see and compare these Scriptures, Tit. 2. 11. The grace of God brings salvation to all men, 2 Pet. 3. 9. He would not that any should perish, but that all should come to repentance, Eze. 33. 11. with Ch. 18. 31. He hath no pleasure in the death of the wicked; of such wicked men as do dye, but that they should turn and live; For God sent not his Son into the world to condemne the world, but that the world through him might be saved, Joh. 3. 17. even such, as by rejecting when they hear, do bring upon themselves everlasting condemnation, verse 19. with Chap. 12. 47, 48. They are all those whose nature Jesus Christ took, and for whom therein he gave himself a ransome, and between whom and the Father he is the Mediator, that he might be testified in due time, which are as the following verses say, Men, as opposed to God, which signifies the whole species or kind of that creature man, none excepted but the Mediator who is of both, God and man. All other of the whole kind every one of that nature, as Heb. 2. 9. and 2 Cor. 5. 14, 15. And so other Scriptures plentifully tell us, He hath redeemed, ransomed, or bought all men, even those that deny the Lord that bought them, and bring on themselves swift destruction by so denying him, 2 Pet. 3. 2. And doth make Intercession for the Transgressors, even for such Transgressors, and that a long time, as afterward for their wilfull unprofitableness and rebellion, he justly leaves to be cut off for ever Isa. 53. 12. Luke 13. 6. 9. as for those that crucified him, he prayed, Father forgive him, Luke 23. 33. 34. Do not yet lay sin to their charge, so as to execute Judgement speedily on them, but grant for­bearance yet unto them, and further means for admonishing them to repentance, and his prayer was heard for them, and they [Page 20] were spared that time that had a hand in that, and had speciall means used by the Apostles to instruct and admonish them to re­pentance, for the blessing them, in turning every one of them from all his iniquities, Act. 3. 19, 25. even those very persons that afterwards persecuting the Apostles, and rejecting the Gospel as preached by them also, filled up the measure of their sin, till wrath came upon them to the uttermost, 1 Thess. 2. 14, 15, 16. see par­ticularly in the case of Judas; our Saviour affirms, his body was given to be broken, and offered for him, his bloud shed for him, even then it was virtually done, and accepted for him as one of the rest of mankind (the works being virtually finished before the actuall accomplishment of them) Luke 22. 19, 20, 21. giving the Bread, and the Cup to his Disciples, and to them all there present, and speaking to them, he saith, This is my body which is given for you, This is my blood which is shed for you: But behold the hand of him that betrayeth me is with me on the Table. But behold, &c. as if he should say, notwithstanding this forementioned is true for you all, and I have thus declared it to you, and given you this as a wit­nesse and seal of the truth of it, which still makes the sin so much the the greater, yet even one of you will betray me; neither did our Savior in this or by any fore-purpose necessitate Judas, or willingly give him over, or leave him to this sin, to betray his Master, but here evidently, as oft before, did faithfully & timely admonish him, while it might have been for his good, even for the preventing him in the accomplishment of his wicked enterprise, and that that was the first end and intention of it towards him appears by considering the next verse with Matth. 26. 24, 25. and the whole current of Scripture as to this point; nor did God stand in need of his help with the destruction of his soul to bring to passe his enterprise, he could have brought that about some other way if Judas had re­ceived his Masters warning, as God desired, and indeed this warn­ing of our Saviour to Judas, in both the parts thereof, is of like nature with that Psal. 68. 18▪ 19-21. Thou hast ascended on high, thou hast 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 [Page 21] 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▪ [Page 22] 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 Is­r [...]el is, that they might be saved; and suitable to all this is that in­struction, [Page 23] 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 use of, to present all our needs, and matters▪ that are according to the wil of God, for our selves, and others, and he that is our Advocate, He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world; and therefore we may thorow and by him, make our prayers for any mans sin; which is equivalent with, and full as large as this for all men; we shal adde no more for proofe of this but only this caution, for a right understanding of what is said▪ that it is possible, and sometime found, some men before their Natural l [...]fe be snatcht from them, may have put themselves out of the number of this All men to be prayed for, men may have so filled up the measure of their sinne, as to have finished it, so as it hath occasioned, or brought forth Death, in an utter rejection, and separation from God, Jam. 1. 15 with 1 Joh. 5. 16, 17. Jer. 6. 30. now if any have sinned so farre as unto Death in such a sence, God having wholly rejected them, and we see, or discerne the same, that we may so judge according to the instructions of the Gospel, then the Gospel saith not we should pray for that sin, and yet this infringes not at all the truth of the Proposition, in the termes in which it is delivered; that prayers, &c. are to bee made for all men, for these reasons:

1 These were of that number All of them once, and some time (for God is slow to anger, it is his strange and unpleasing worke wholly to give up any, Isa. 28. 21.) and so were then to be prayed for; there [Page 24] are none that are not to be prayed for, or to be absolutely prayed a­gainst, but such as have been before prayed for, as comparing the fore-mentioned Scriptures, it appeares we are not to cease praying for them▪ until their sinne be unto death, which it is not, til finished, then all the time before while it is not finished, those persons were to bee prayed for, upon the same ground and principles of certainty and truth that any others are. The truth of this is confirmed in those Scriptures, Jer. 7. 16. & 11. 14. & 14. 11. where the Prophet is required, not to pray any more for that people, nor to lift up a cry or prayer for them, the reason we have in the fore-going and following Verses of those Chapters, like unto that, Prov. 1. 24, 25. &c. and Isa. 65. 12, 13. & 66. 1-4. because God had long cryed unto them in his Spirit, by the Prophets and other meanes, as Zech. 7. 9-11, 12. with Jer. 7. 3-12 13. to amend their wayes, not to trust in lying words, &c. and waited long that he might be gracious to them, and yet they would not hear, he had called, and they answered not, but set at nought all his counsel, and would none of his reproofe; which shewes, that all that time while he had done so, his Servants according to his good and acceptable wil, were not to cease praying for them; so that even these were to be pray­ed for, and that in an acceptable time.

2 When Sinne is so wholly finished, as it hath brought forth death, in an utter separation from God, then they being so rejected of him, are left to the power of the Tempter, and their owne delusions they have chosen, in which condition they are become one with Satan, and so of the seed of the Serpent in a full sense, of the Devil, and so in farre worse state than that which is meerly Natural, as derived from Adam; These are no longer numbred among all men, as men, or children of men considered, but are distinguished from them, and set out by names far worse than any, generally applyed to Mankinde, even the children of the wicked one, distinct from the field of the world, Mat. 13. 38▪ vessels of wrath fitted to destruction, Rom. 9. 22. Sons of Be­lial, 1 Sam. 2. 12. 2 Sam. 23. 6▪ 7. the wicked, and ungodly in the highest sense, trees twice dead, pluckt up by the roots, for whom is reser­ved the blacknesse of darknesse for ever, 2 Pet. 2. 9. & Jud. 12. 15. so that though there may be some at some time living amongst men, that are not to be prayed so▪ yet the Proposition remaines generally true, That all men, every where, and in all Ages, are to be prayed for, and every particular of them, until in any of them we see according to the instru­ctions of the Gospel, that Sinne is finished, and hath brought forth Death, [Page 25] and then they are not to be reckoned by us amongst the re­sidue of men, as naturall men considered; yea God will discrimi­nate them by some distinguishing notes, As giving them up wholly to a reprobate sense, Rom. 1. 28. 2 Tim. 3. 8. to have plea­sure, and that without reproofe (having their conscience feared) 1 Tim. 4. 2. in unrighteousnesse, 2 Thess. 2. 12. And in his provi­dences not vouchfasing any more to reprove, or call them, by en­larging his servants hearts, opening their mouths, and giving them opportunity to preach to, and perswade them (which he usually doth, while it is an accepted time, or day of salvation, to­wards a man or people, 2 Cor. 6. 1, 2-11.) Ezek. 33. 33. Amos 8. 11-14. or by adding his lesser and favourable chastisements, and changes in his providences with them, as with others, Isa. 1. 5. Psal. 55. 19. Hos. 4. 14. So that the spiritual man shall in some measure be able to know, and note them as reprobate silver, that God hath rejected.

Yet here let me give this as my advice; Let none of us be too hasty in passing sentence or judgement on men as such, or in cea­sing▪ to pray for them on such an account, and that for these Reasons.

First, because God is slow to anger; And it is his strange work to reprobate, or give up any to perdition, neither doth he it usually at once, but with a great deal of slownesse▪ and by degrees, and is exceedingly unwilling when he hath begun, to do it fully, Hos. 11. 8. How shall I give thee up, how shall I set thee as Admah and Zeboim? &c. Its generally true, He is slow to anger, of great com­passions, and repenteth him of the evill. The truth of it may be abundantly seen in the case of Pharaoh, whom though God often left to his hardnesse, after he had stubbornly and voluntarily hardened himselfe, and made himselfe a meet vessell for such judgements, yet he did not wholly nor altogether leave him there­in, but in part, and graciously admonished and wrought on his heart▪ by his judgements and admonitions, againe and againe, and did so many a time soften him after such his beginnings of harde­ning before he fully left him to it, after which he was not long spared; so likewise in that case of Jerusalem, weeping over it he said, How often would I have gathered thee? &c. Matth. 23. 37. Luke 19. 42. The truth is, it is mentioned as very rare, That God doth spare any time in this naturall life such vessels of wrath as are [Page 26] wholly fitted and given over to destruction, though sometimes some he may for wise and holy ends, as Rom. 9. 22. yet it is gene­rally true, The forbearance of the Lord is salvation, and it is bet­ter to be A living Dog, than a dead Lion.

Secondly, The beginnings or first comings forth of his judge­ments of that nature have alwayes a merciful tendency, to warne and admonish to jealousie of themselves, and turning to him, that so the full coming forth of them may be prevented, Hos. 5. 15. Amos 4. 12. Rom. 11. 11.

And further to instruct▪ us to this, see the frame of spirit found in those holy men of God, that well knew his mind, when God bad Moses let him alone that his wrath might waxe hot against that people to consume them, yet he besought the Lord again for them, and the Lord was intreated of him, and repented of the evill he thought to do unto them, Exod. 32. 9, 10, 11, 14. So in those instances in Jeremy after he was forbidden to pray for the people, Chap. 7. 16. yet see how he makes supplication for them▪ Chap. 10. 23, 24. yea after he is forbidden again, Chap. 11. 14. yet see with what earnestnesse and affection he makes his prayer again for them, Chap. 14. 7, 8, 9. yea God himselfe after he had forbidden him the third time, Chap. 14. 11. yet instructs him to teach them to humble themselves before him, and acknowledge their iniquity, and turne to the Lord (in the latter end of that Chapter) with whom they might finde mercy and healing of their backslidings, in turning, according to the movings, and leadings of his grace, as Chap. 3. 12. 14. 22. Though persisting in their stubbornnesse, his minde could not be turned towards them, Chap. 15. 1, 2. Prayers then are to be made for all men in a time when God may be found, as is shewed.

We come secondly to consider by whom they are to be made; this is not expresly answered, or spoken to in this verse; but in verse 8. it is, which gives us occasion here to consider it: And it is there answered in an indefinite and generall terme, That men pray every where; And that▪ may be understood, First, either with re­lation to the foregoing verse for the understanding the word Men; There Paul tells us he was appointed a Herauld, or Cryer, a Teacher of the Gentiles in faith and verity, and here he wills therefore that men every where pray, &c. And so by men we may un­derstand all men every where even among the Gentiles, to whom [Page 27] he was sent, as Act. 17. 30. God now by his Gospel commandeth all men every where to repent; Yea to seek the Lord, verse 27. So here Paul proclaims liberty, and therefore also admonisheth and calls upon them all, and every where, to make prayers to God by Jesus Christ, to seek him while he may be found, and call upon him while he is neer, as Isa. 55. 6. That so they receive not this grace of God in sending the Gospel among them in vain, as 2 Cor. 6. 1, 2. Or se­condly, it may be understood with relation to the following verses for understanding the word Men. In those following verses, 9, 10. He addes this exhortation to the women also, that they demean themselves as women professing godlinesse, and not onely amongst or towards all men, but also in the Church, or Ge­nerall Assemblies of Beleevers of which he signifies they were, whom he so requireth or exhorteth. Understand men in the 8. verse equivalently, and as opposed to women, verse 9. And then it is all men indefinitly and generally, unto whom these instructions and exhortations were primely and especially dedicated, to prepare instruct, and furnish them to seek the good of others, that is, men professing godlinesse (the whole Church, the Assemblies or Fel­lowships of Beleevers, they all, and every one of them, men and women are to joyn together in both Prayers and Prophesyings for the good of all.) But in the publick Assemblies of them toge­ther in one place that men only speak as the mouth of the whole▪ in presenting Supplications, Prayers▪ Intercessions, and Thanksgivings for all men; as well as in crying or proclaiming Gospel to them, or teaching them in such general Assemblies, verse 10, 11. with 1 Cor. 14. 34, 35. yet women also are to be teachers of good things to others, especially the aged women, and that as their greatest ornament, Tit. 2. 3, 4. yea they may (and its commendable in them) not onely joyne with men, but be fellow-helpers, and la­bourers with them in the Gospel, in both instructing and helping forward with their prayers for the good of all men▪ and that with▪ and among, even in some private Societies and meetings of their brethren, though not every where (as may be seen in com­paring, Phil. 4. 3. with Act. 1. 13, 14.) However then they are of the number by whom Supplications, Prayers, Intercessions, and giving of Thanks, are to be made for all men (though not by them as the mouth of the rest, in every place, not in such general or publick Assemblies, where the Church or whole Congregation is met together in any [Page 28] one place, yet) they with the rest as before, and so all Beleevers, not Timothy, or some prime ones amongst them only, but all indefinitely and together, yea one and other of them that have knowne and be­leeved the great love of God in Christ to manward, are especially re­quired and called upon to pray for others, even for all men; and ac­cording to this two-fold reading of vers. 8. this we shal finde plenti­fully in other Scriptures;

That all men every where and in all Ages have an effectual doore opened for their liberty, or allowance afforded them, and are exhor­ted and called upon to seek and pray unto God, and that more especi­ally, now since the full coming forth of the Gospel, in the name of Christ, but that it is especially required, and expected of Beleevers, who only are, and are therefore furnished with knowledge, and tasts of his gra­ciousnesse to manward, the love of Christ instructing, and constraining them, to make their prayers unto God in the name of Christ, for others also, even for all men.

To the first part of this Proposition, see Act. 17. 27▪ with Isa. 55. 1-4-6, 7. God furnishes with all the mercies of this natural life, that men in and by them might be led to seek him, &c. and by his Gospel more strongly obligeth and calleth them (with the Declaration of his Sonne, by whom the way is made for them, and who is given for a witnesse to the people) to seek the Lord while he may be found, to call upon him while he is near, even such as are walking in their wicked wayes, harbouring their unrighteous thoughts, labouring for that which is not Bread, are there graciously invited and admonished thereto upon such good ground, so equivalent to this, that men pray every where without wrath, 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, [Page 29] 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▪ [Page 30] 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. Tis 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, [Page 31] 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 and furnished; yee that are the Lords re­membrancers, give him not rest, pray without ceasing, aske him con­cerning the workes of his hands, even all the ends of the earth, and in­struct and invite them also, whosoever will, to look to him with you, and be saved, to seek him in a time of finding, assuring them that his House, his dwelling-place, in his Sonne, and with his people, is a House of Prayer for all people, and God shal make you and them together joyful therein; and for your further instruction and direction herein, minde wel that which followes.

3 What are those Supplications, Prayers, and Intercessions that are to be made for all men; we may say in some sense, and after divers considerations, All manner of prayers and supplications are to be made for all men, according to the signification of the severall expressions, or termes, in which we are instructed to it, Supplications, Prayers, and Intercessions; though also the severall termes doe signifie the same things, and are oft put one for another, and oft put together, and the same expressions doubled for more vehement urging the matter exhor­ted to (as Ephes. 5. 18.) yet there may also be considered some di­stinct signification in the termes, for directing us what, and in what manner prayers are to be made for all men; and so first by Supplica­tions, and Prayers, may be signified generally all those petitions for good things for them, or in the behalfe of them, that may tend to their greatest good, and those to be made with humility, and being abased before him in the sight and acknowledgement of our owne vilenesse, and the sinfulnesse and iniquity of our selves and others, for whom good things are desired, and yet with earnestnesse and boldnesse, in review and acknowledgement of Gods great goodnesse, and readinesse to pardon, and doe us good; and especially such humble and earnest pe­titioning of good things for them, or in the behalfe of them, as are in order of Nature to be the first things in our prayers for them, and di­stinct from and before those signified distinctly by Intercessions; which properly and distinctly note to us an appearing as a Third, or middle Person, for an offending Person to the party offended, and so direct us [Page 32] unto prayers or entreaties to be made, not onely in their behalfe, and for good things for them, but also more directly for some present favour, sparing, or mercy in pardoning Iniquity, or rever­sing judgement, that might tend to their destruction or cutting off, to be at present conferred on them, according to their needs and capacities; The need of which Intercessions, or stepping in be­tween God and men, and for the obtaining forbearance, and mer­cies of that nature directly for them, or to them, is occasioned by their abuse of the goodnesse of God in answering the foremen­tioned Supplications and Prayers in providing so well, and doing things for them, about them, and in behalfe of them, that had such reall tendencie to their good; for some more particular open­ing these distinct sorts of praying, and the manner of their being for all men, we may put them into these two heads. First, The petitioning of good things in the behalfe of them, that are not directly for them, or for mercies and blessings to be conferred on them, but for them in respect of their end or tendencie. Secondly, The intreating, supplicating, or making intercession directly for them, and for mercies and good things to be given to them, or conferred on them, according to their needs and ca­pacities.

1 The petitioning of good things in the behalfe of them, that in respect of their end and tendency may be for the good of them, that yet are not directly for them, or for blessings to be personally conferred on them, that prayers of this sort may be called prayers made for them, because the end and tendencie of the things desired are for the good of them; and so also the doing those things desired, are as testimonies of respect and love towards them, is like to that language of the Scripture, where Gods gi­ving to Solomon great furniture of Wisdome, and Blessing, and strengthning him to the building an house to his name, is called, Great things done for David his servant, and for Israel his people, 1 King. 8. 66. And when Pauls sufferings are said to be for them, by whom or for whom they were not directly occasioned, Col. 1. 24. for they had never seen his face in the flesh, Col. 2. 1. because the end and tendencie of his Ministration which occasioned his sufferings, and so the issue and fruit of them was for their good, and where the great works God did directly for his people Israel, and to them in gathering them out of the lands, and preserving and de­livering [Page 33] them out of their distresses in the Wildernesse, and leading them to a City of habitation, is called Gods great goodnesse, and won­derful works towards, or for the children of men in general, because the end and tendencie of his blessing, and causing the light of his countenance to shine upon them herein, was for the good of other people and Nations, That his way might be known upon earth, and his saving health among all Nations, Psal. 107. 2. 8. with 67 1-3. and so also all the Gentiles have cause to glorifie God for his great goodnesse towards them, and wonderfull works for them, in send­ing Jesus Christ a Minister of the Circumcision to confirm the promises of God made unto the Fathers, Rom. 15. 8, 9, 10. So those Supplications and Prayers for good things, or for things that may have a good end and tendencie towards them, may be truly said to be for them, in respect of that their end and tendencie, though not directly or in the first place for them, or for blessings to be given to, or conferred on them. Such are,

First, Those Prayers that are directly made for others that live among them, and yet are distinguished from the generality of all men, even all Saints, that are not of the world, but a people chosen out of the world, for their peculiar blessing, sanctifying, and furniture to and in all their service of Christ, and suffering for him in the world, which are such blessings as they onely are capable of; The end of these things desired directly for them according to their capacity, being for the preserving and furnish­ing them to do good to others, That they may shine as lights in the world, holding forth the word of life, Phil. 2. 15, 16. That men seeing their good works, may glorifie their Father, Mat. 5. 15. 1 Pet. 2. 12. These prayers are in the sense first mentioned for all men; Though the things directly petitioned for, are not desired so for them, as to be conferred upon them, they being not yet capable subjects thereof: Yet for as much as one main and great end of their being desired to be conferred on the Saints as they are capable of receiving them, is for the good of others, these prayers, I say, in respect of their end and 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 [Page 34] 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, [Page 35] 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 [Page 36] supplication in the Spirit, and watching thereunto with all perseve­rance, and supplication for all Saints, and for me, that utterance may be given me (to what end?) that I may open my mouth boldly, to make known the mysterie of the Gospel; which is equivalent with this, 1 Tim. 2. 7, 8. Paul being appointed and furnished a Herauld, or Cryer of this Message to the Gentiles, he wils therefore that men pray every where (namely) that he and others, with, and after him, may be ever furnished to, preserved, and blessed in this service, for the good of all those Gentiles amongst whom they are sent, And that this is the first sort of Prayers, and first sense in which prayers are to bee made for all men, that is meant in this text, also appears by the scope of the text as fore-considered.

2 Those prayers that are made directly against them (in their evil purposes, and wayes, against his Name, his Gospel and people) or a­gainst some particular persons, and whole Nations of them in such their evil enterprises, are yet for them in respect of their end and tendencie, even for those against whom directly they are made, and for the good of all men generally; such prayers, as in which Gods Judgements, to the blasting of them, and confounding them in their evil wayes, his breaking and crossing them therein, his wrath, or the testimonies of his displeasure to be testified against them, are earnestly desired, are yet in respect of their end and tendency, for their good, and the good of all, for as much as the end of the Judgements, and breakings desi­red against them, and so consequently of such desires of them, is the sealing home admonition, and instruction to them, that they may bee ashamed, and turne from the evils reproved, and that others also may by Gods Judgements on them, and crossing of them, learne to beware of such evils. Of this nature those prayers, and heavie imprecations a­gainst the Families of Edom (in the first place) Moab, Ishmael, &c. and against all that joyned with them, in their consultations against his people, Psal. 83. Doe to them as to the Midianites, as to Jabin and Sisera▪ Persecute them with thy Tempests, make them afraid with thy Storme; fill their faces with shame (ver. 16.) that they, even those very people, while thy hand is lifted up, and thy Judgements on them and the survivors of them, in all the opportunities given them, may seek thy name, O Lord, Let them be confounded, and troubled for ev [...]r, yea let them be put to shame and perish (that is in their con­sultations and enterprises against his people, mentioned in the former part of the Psalm) to what end are these sad imprecations? that men, [Page 37] they, and all others, in whose sight Gods Judgements are, may know that thou whose name alone is Jehovah, art the most high over all the earth (compare 1 King. 8. 60. with Joh. 17. 21-23.) that so the inhabitants of the world may learne righteousnesse, when his Judge­ments are upon the earth; yet that the particular Persons, Families, or Nations, on whom his hand is lifted up, may see, and pour out their Prayer when his chastening is upon them, according to the desire and expectation of God, whence it is a note stil of greater wickednesse if they wil not doe so, Isa. 26. 8, 9-11-16.

Doubtlesse, if we diligently consider, and compare that, Psal. 83. (as also compared with the Scriptures fore-cited) with Rom. 9. 13. and that with Mal. 1. 2, 3, 4, 5. and Obadiah, and Ezek. 35. & 36. 1-7. where the execution of those Judgements desired against them in their evil purposes, and wayes, in that 83 Psalme is denounced and threatned in Ezek. & Obadi, and declared as done in Mal. 1. & Rom. 9. we shal see clearly, that that hatred testified against the whole Fa­mily of Esau, or Edom, in such their evil wayes (in respect of the first end and tendency of it, in either the imprecations, or executions of it) was not tending to their eternal destruction (though to their perish­ing for ever in those enterprises, and that there might be none remai­ning of that Family or Kingdome in that state and posture, in which they had some power, and opportunity for accomplishing their en­terprises, as Psal. 83. 17. with Ezek. 35. 9. Obad. 18. Mal. 1. 4.) But on the other hand, that they and the residue of the Heathen might be ashamed, and seek the Lord, &c. compare Psal. 83. 16-18. with Ezek. 35. 9-12. & 36. 7. And to the same end also after God had thus testified his displeasure, and executed his hatred against them in their evil wayes, he so raised up Saviours on Mount Sion, sent Am­bassadours with termes of Peace by the Gospel, as coming from Christ exalted, to Edom and all the Heathen, that now they might be judged in righteousnesse according to that Gospel, by which therefore he first admonished them all, and in every place to repentance, Obad. 21. with Act. 17▪ 30, 31. and therefore did he raise up the tabernacles of Da­vid, in the Dispensation of Christ, in and by his Apostles, that they might poss [...]sse the remnant of Edom (that before-hated people) and of all the other Heathen Nations (against whom those imprecations and Judgements, Psal. 83. Ezek. 35. & 36.) upon whom by the grace of the Gospel his name is called, and out of whom a people gathered and preserved, or set amongst them for his Name, that the residue of [Page 38] men, even all the Gentiles, might seek the Lord. Compare Amos 9. 11, 12. with Act. 15. 14, 15, 16, 17.

Likewise those more grievous imprecations, prayers for, and threat­ning of Judgements of a higher and worse nature upon the house of Is­rael, the beloved people, as considered in their evil purposes, and wayes, against the more plentiful meanes and grace afforded them, that were executed in the beginnings of them, in and at the time of the Ba­bylonian Captivity, and more fully, when their sinne was grown ful, in the rejecting of the Gospel, in and at the time of the destruction of their place and Nation by the Romans, which was prayed for, and threatned against them, (they persisting in, and going on farther to contract, and commit those iniquities against which they were de­nounced) Psal. 69. 22, 23, 24, 25. & Isa. 6. 9-11. 13. & 29. 10. In which God is said, for their great ungodlinesse (as before concern­ing Edom, so in these Judgements on his peculiar people) to hate his heritage, Jer. 12. 8. to abhor the excellency of Jacob, and hate his Palaces, Amos 6. 8. concerning this the Apostle propounds the que­stion, Rom. 11. 11. telling us, That now the generality of that people or Nation (before so peculiarly loved) even all that were not chosen, and pulled out from having fellowship with the rest in that rejection of Christ at so high a rate, through the grace of God proclaimed and ex­tended unto them all to that purpose, they, even all the residue, were now given up to that fearful blindnesse and Judgement, according to those Prophesies, and to those Prayers, or Imprecations of David fore-cited, to which he alludes; his Question concerning them upon this Declaration is, Have they stumbled, hath God given them o­ver to this in part (for it was not yet in full, as vers. 25. then indeed there wil be no remedy, but hath God done this even in these begin­nings of Judgements of Reprobation) and that accotding to those imprecations in David, hath God done it to this end (and so conse­quently was this the first end or intention of David, in making such intercession against Israel) that they should fall? Did God intend in these beginnings of such fearefull Judgements, or did David intend in praying for them, or therein desire their eternal and everlasting destru­ction by them? And in answer to this question he saith; God forbid, farre be it from us to entertaine such a thought; but on the other hand, God hath suffered them in part to fall, and through their fall oc­casioned the bringing Salvation to the Gentiles; the end of both is, to provoke them to jealousie, to admonish them to be jealous of them­selves [Page 39] selves, and their wayes, and bethink themselves of the Grace they had sinned against, that so they might not abide in their unbelief; and therefore the Apostle knowing the cordialnesse of God here­in, being one with him in his designe, did strive, if by any means he might provoke them to emulation, that he might be an instru­ment of saving some of them, verse 14. His hearts desire and prayer to God for whole Israel (now in part rejected) being, that they might be saved, Chap. 10. 1. So that prayer against the hea­then, Psal. 79. 6. breathed forth also by Jer. Chap. 10. 25. That God would poure out his wrath upon them, &c. (namely in their Rebellious enterprizes, and lifting up themselves against his name and people) For they, saith the Text in both places, have devour­ed Jacob, and made him desolate, yet the first end and tendencie of these prayers, so directly against them in their evill wayes, were for their good, considering that (as we aforeshewed in Psal. 67.) for Israel to be preserved among the heathen, and defended from their rage and malice, seeing it was to this end, That by them his way might be known upon earth, and his saving health among all Nations, was of all mercies, the most conducing to their good; Therefore in the posture they were in, there could be no better prayer for the generality of them, than for God to poure out his wrath upon them, in revenging the bloud of his servants, and so blasting and breaking their enterprizes, that his people might yet be preserved amongst them; though in these judgements many of the heathen might be suddenly destroyed and snatched away, yet even those might receive admonition, and reproof from God, who doubt­lesse was not wanting in giving it in due time while it might be for their good, even while his judgements were on them to the destroying them from the earth, if they had not so long provoked him before by their rebellions, that he had wholly rejected them.

And however the snatching away some in their stubbornnesse and rebellion, so as Gods hand might be seen in it for his names sake, was much conducing; and therefore oft used by God as a gracious instrument to the general admonition and good of all the surviving enemies, as Luke 13. 1-6. That they might see and fear, and do no more so wickedly, lest they also perish in like manner; Therefore also is this prayer of David in the following verses, de­livered in such termes; See Psal. 79. 10. (equivalent with Psal. 83. 16, 17.) Let God be known among the heathen, in our sight, by reven­ging▪ [Page 40] &c. and so the first and direct end of these prayers, verse 13. is, that his people, and the sheep of his pasture, may give him thanks, and praise him to all generations; which is for this cause that the Gentiles may glorifie God for his mercy, and come in and laud him with them, compare herewith, Rom. 15. 8, 9, 10. with Psal. 67. So that even these prayers, in respect of their end, and tendencie, were for the heathen, against whom directly they were made. And in such manner are these prayers to be made for all men. But

2 There are also Intreaties, Supplications and Intercessions to be made more directly for all men, even for mercies, favours, and good things to be conferred on them, according to their needs and capacities; And such as may conduce to the great Design of God, and his people, for their good, and those such as may be more directly and properly signified by Intercessions. Prayers are to be made for all men, for Gods gracious extension of such pardon of their iniquities, in which they ill requite, rebell, and sin against the grace of God bringing salvation to them all in the means fore­mentioned, and so in all mercies, and chastisements, that judge­ments tending to their utter cutting off, may yet be kept off through the mediation of Christ, and for his sake, that it may not be speedily executed, but liberty, occasion, and opportunity yet put in their hands to enjoy the mercies of God that may lead them to repentance, and to repent and turn to him, as we have noted be­fore; Stephen at his last breathing kneeled down, and cryed with a loud voice, Father forgive them, or do not lay this sin to their charge, to execute judgement speedily, but give them time yet againe to repent, that in repenting they may receive forgivenesse of sins, and inheritance. So the Apostle generally instructs us, If any man see his brother sin a sin not unto death, he shall pray, and God shall give give him life; such pardon of the sin to the sinner as that judgement be not executed, he not be cut off, but breathing-time afforded that he might repent; and in owning his sin as grace discovers, and reproves, in repenting and turning to him, he shall give him life in a further sense; the cleansing of the conscience, and healing of the nature, peace with God through our Lord Jesus, and hope of the glory to be revealed; neither are prayers to be made for them otherwise, or on other termes, and if we pray according to his will, we know he heareth us; But on those termes, according to mens need and capacity, and as the Gospel instructeth, we are to be in­stant [Page 41] in prayer, not to cease to pray for them. Though God ha­ving many times in such cases, even when judgements have been prepared for them, graciously delivered them, and not stirred up all his wrath against them, and in such a sense forgiven their ini­quity, as Psal. 78. 38. not laid it yet to their charge, that they might turne to him and be healed; yet they are sinning still to provoke him to anger, and hardening their hearts against his goodnesse that leadeth them to repentance; yet still prayers are to be made for them, and with so much the more earnestnesse, while it may be in due time, God yet giving opportunity, not having utterly sepa­rated them; That forbearance may yet be granted, That God may yet wait to be gracious, and not yet cut them up for their un­thankfulnesse, and unfruitfulnesse, as in that Parable, Luke 13. 6-9. our Saviours example instructeth us, and also in his praying for those that added that to all their former iniquities of abusing the former servants they crucified him that was the Heir, Yet Father for­give them, and by his Spirit leading Stephen, after they had added yet more iniquity to iniquity, still to intercede for pardon, and so he instructeth us, To pray for them that persecute us, Blesse them that curse us, in such manner, and for such things, as in which we may be one in Gods Design, and render our selves like him, who gra­ciously, through the Mediation of his Son, extends such forgive­nesse, and longsuffering, and to such ends, That he still causeth his Sunne to shine, and his Rain to fall, and therein is really piti­full and kind to the unthankfull and evill, witnessing his goodnesse to lead them to repentance, Matth. 5. 45, 46. Luke 6. 35, 36. Act. 14. 17. Rom. 2. 4.

These considerations of what the prayers are, and in what man­ner all prayers are to be made for all men, may afford us some di­rection in our prayers, to pray as we ought, which the holy Spirit teacheth, as he doth all other things, by opening the Testimony of Jesus, and shewing the things, of him, Rom. 8. 26. with Joh. 16. 13, 14. As therein he presents us with good ground and founda­tion of Prayer (as we shall after shew) so thereby he instructeth us what to pray for, and in what manner for all men, and how to pray as we ought for every man, in teaching us to pray, according to his will, as declared in that declaration of his name in his Son, for such things as the Father hath appointed him to give unto men, by vertue of his Sacrifice and Mediation, to each according [Page 42] to his need and capacity, and so as according to the wisdome of God may be for his good; and so we are here directed, not to pray for those peculiar blessings, which men become capable and meet subjects to partake of onely in beleeving and comming to Christ, as Col. 1. 9-13. 1 Pet. 2. 3, 4. such as sanctifying and furniture to, and blessing in the ministration of the Gospel, and the like for any that is yet in the state, fellowship, and way of the world, and so of it, yet to pray for these things for all Saints, that the world may be the better for them, as to the best good, Job. 17. 9-21, 23. nei­ther may we pray for Gods prospering any man in his evill way, or for special National protections, ownings, and salvations, to be afforded to any people or Nation openly set in opposition to him, or to any people that are called by his name, and especially if for his names sake called upon them; But we are to suffer the grace of God to teach and lead us, as it certainly will, to pray against their evill works and inventions, and so against them as abiding in the said wayes, and for special protections, ownings, and salvati­ons to be afforded to that people or Nation upon whom his name is called, or that do more rightly worship and acknowledge him, and that for his names sake, and both these intentionally for the good, not only of those people for whom the prayers are directly made, but of their enemies also, and so of all men. Our Saviours Admonition and Instruction to his Disciples, when upon some peoples unthankfulnesse, and not receiving him, they would have prayed for fire to come down from heaven and consume them, as Elias did, may here seasonably be considered by us, Ye know not what manner of spirit ye are of, for the Son of man came not to destroy mens lives, but to save them, Luke 9. 55, 56. And therefore also, Though we are not, nor is it according to his will, to pray for forgivenesse, peace, and joy, in a full and proper sense, to be given to any man abiding in his evill way, or in his natural state and condition, yet we may, and are taught by his grace, to pray for such pardon, for­bearance and renewing of goodnesse to be conferred on them, and in due time, as may give them opportunity, and have tendency, and efficacy in it, to lead them to repentance, That so they may receive forgivenesse of sins, and inheritance with those that are sanctified by saith that is in Christ. And so the end of all prayers for all men, is, that they might be saved. We come next to consider,

Fourthly, What are those thanksgivings joyned with prayers to be made [Page 43] for all men. This the Scripture plentifully sets before us, That al manner of right prayer, is joyned with Thanksgiving, Phil. 4. 6. In every thing by prayer and supplication with thanksgiving, let your requests be made known to God. So Psal. 50. 14, 15. and 95. 2. Come into his pre­sence with Thanksgiving, offer sacrifice of Thanksgiving, and call upon him: Yea all men are invited so to do. Now what this Thanksgiving is, that is so inseparably joyned with all right praying, we shall also finde in those Scriptures that speak to this matter, that it is such a commemoration and thankful acknowledgement of, and blessing God for, his great love and mercy testified in what he hath already done for us, as in which Gods goodnesse is only commen­ded and glorified (and not ours with it, as in that of the Pharisee, God I thank thee that I am not &c. Luk. 18. 11.) and that so, as in the minding and consideration thereof, we have incouragement pre­sented, to expect, and pray in faith for those further streamings forth of mercy, and good things, according to our needs and capa­city, which through the knowledge of his name we are lead to de­sire, and ask accordingly to his wil. So our Savior teacheth us in that doctrine of Prayer, Mat. 6. 9. to acknowledge and commemorate the honor and praise due to his name, for what he hath done in, and by his Son, in the forefront of all the Petitions we ask of him, that therein we may glorifie him, and yeeld him the praise of his grace, who also for his names sake meeteth with him that rejoyceth in acknowledging it, Though to us belong nothing but shame, that therein also we may be minded of that which may inlarge and draw out our hearts with encouragement in God, though abasement in our selves further to pray according to his will. And so the holy Spirit for the helping of our infirmities, & teaching us how to pray as we ought, as he takes of the things of Jesus, and sheweth (as is shewed before) so therein he glorifies him, in, and according to the Gospel, minding us what cause of Thanksgiving we have to God, continu­ally, by and in the name of Jesus Christ, and how that serves for our instruction, and encouragement further to pray; see examples and instructions to this. And first in those Thanksgivings that are joyned with Prayers made for all Saints, and for such peculiar bles­sings to be conferred on them, as of which they only are capable subjects, though in respect of their end and tendencie these are also for all men, as afore is shewed: In all these Thanksgivings, there is not only an acknowledgement of that true in Christ for men as [Page 44] the bottom cause of all thanksgivings, and of the great love & goodnesse of God to manward, as manifested therein; but with this there is al­wayes an acknowledgement, and commemoration of Gods great good­nesse in those special streamings forth of the issues and ver [...]ues of that Redemption, and grace of God in Christ to manward, which they have met with, and through his grace have had efficacie in them, to the saving them, and making them meet to partake of the inheritance of the Saints, in those peculiar blessings desired and prayed for, for them; See our Saviours Prayer, Joh. 17. 7, 8. Now they have known saith he, that all things what soever thou hast given me are of 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 [Page 45] that through grace according to the discoveries of him vouchsafed, be­leeve in him; 'Tis 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. Ma [...]. 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, [Page 46] 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, Its 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 me shall come to me, even such as now will not come to him that they might have life, though graciously drawn by the Father, as vers. 35, 36. Them will he bring to be slain for ever before his face, because they would not that he should reign over them, who is their law­full Lord, and unto whom they were all given, that through him they might have been saved.

But then it follows as another part of the Fathers will concern­ing him, That whosoever seeth the Son, and believeth in him, or as v. 37. he that cometh to him, speaking in the present tense, for as the same verse saith, All shall come, either here, or hereafter; but he that now in this day of Gods grace and patience, cometh in the Fathers draw­ings, which answers the Fathers giving to Christ, Joh. 17. 2. or at [Page 47] least is that in which they are made capable subjects of such giving▪ It is the will of the Father concerning Christ that he should give unto such eternal life; For God so loved the world, that he gave his onely begotten Son (the Saviour of it, 1 Joh. 4. 14.) That whosoever of the world so loved by him, and to whom love is so testified in, and through the Son; doth through this grace beleeve in him (implying that all so loved by him, do not so answer his love again) that they should not perish, but have everlasting life, Joh. 3. 16. And this is the rea­son that such prayers for the peculiar blessings of eternal life to be conferred on persons, are only to be prayed for; for those on the be­half of whom there is also such peculiar matter of Thanksgivings to be made; And such and of like nature, are those Thanksgivings to be joyned with prayers of the first sort, as already mentioned, and is to be seen in the Scriptures quoted; and although in them there be many things acknowledged and commemorated to Gods glory, and for our encouragement to pray those prayers unto him, which are peculiar priviledges of the Saints, for whom such further things are directly desired, as they only are capable of, yet for as much as those peculiar mercies acknowledged, as well as those desired, are in re­spect of their end, and tendency for the good of all men, as we see in that example of our Saviour, Joh. 17. 18, 21, 23. and those of like nature, Psal. 4. 1, 2. &c. & 56. 9-13 & 116. 16-18. even these Thanks­givings also, in a like sense, as the prayers of this sort forementioned, may be truly said to be made for all men. According to that of our Saviour, Joh. 11. 41, 42. Father I thanke thee that thou hast heard me; And I know that thou hearest me alwayes, but because of the people that stand by I said it, That they may believe that thou hast sent me; Therefore his praise is of him in the great Congregation, because of Gods furnishing, and upholding, and hearing him for their good, Psal. 22. 22, 25. And for this cause he will confesse to him among the Gentiles, and sing unto his name; Again he saith, Rejoyce yee Gentiles, with his people, and laud him all ye Nations, Rom. 15. 8, 9, 10. there also is further to be considered, That the bottome matter of all Thanksgivings, the foundation and root of all those things for which thanks is to be gi­ven to the Father by Jesus Christ, That from which all the other springs, is nothing else, but that which is true in Christ for all men, namely Gods so loving the world, as not to spare his only begotten Son, But to deliver him to death for us all; That he by the grace of God should taste of death for every man, and give himselfe a ransome for [Page 48] All; A Testimony in due time: This being true and cordially done, and the ends and vertues of this with the Father, is the only cause and reason, That with him, in, and through him, he gives all things per­taining to life and godlinesse, Rom. 8. 32. with 2 Pet. 1. 1, 3. So as whosoever believeth in him, and so receiveth and closeth with him in the knowledge and faith of what he hath done, and is become for all men, and the love of God in him to Man-ward, doth therein receive, and is made capable of further receiving that eternall life in him by faith of it in him for them, and with him to be given them, and so in a first fruits of spirituall enjoyment, Joh. 3. 16. and 1. 12. 1 Joh. 5. 11, 12. Rom. 5. 6-11. Therefore this is made the bottome matter of all the Thanksgiving, and acknowledgement, as being the foundation root, and cause of all the rest, Col. 1. 14. In whom we have redemption through his bloud, even the forgivenesse of sins; So Eph. 1. 7. Psal. 130. yea this the bottome of the rejoycing song to Eternity, Thou wast slain, and out of the bowels and vertues of this, and of the love of God to Man-ward, and that was so to us even when we were dead in sins and trespasses, through Christ Jesus it issued; And in the discoveries and presentation of this was effect­ed, That they were redeemed from among men, &c. Rev. 5. 9. with 1 Pet. 1. 18. Eph. 2. 4, 5, 8. Joh. 3. 16. Tit. 3. 4, 5.

And for this namely, That done, and perfect in Christ, and that cordially to this end, That the other might be done in them, as 2 Cor. 5. 14, 15. 21. And the furniture and faithfulnesse of Christ in the name of the Father for being a testimony to men in due time, affording means, and therein inlightning, reproving, teaching, accor­ding to mens needs and capacity for the bringing them back to God. All men have cause to praise the Lord for his goodnesse, and for his wonderfull works to the children of men. And if they will not, yet let the Redeemed of the Lord, whom he hath redeemed from the hand of the enemy, do it for themselves and them, Psal. 107. 1, 2, 8, 15, 16. &c. For he hath broken the Gates of brasse in peeces, and cut the Bars of Iron asunder, slaine the enmity in himselfe that was between God and mankind, that he might reconcile man to God, Eph. 2. 16. So that▪

There is great Thanksgiving to be made directly for all men to the glory and praise of God, and the incouragement of his people to pray in faith for those good things in their behalf, and for the good of them, and for good things to be directly bestowed on them according to their needs and capacities, that may tend to [Page 49] the furtherance of the great Designe of God for the good of all men: And that not onely for the great love of God in the gift of his Son, and the redemption wrought in him for them; But also for all those mercies and accommodations of the naturall life, means leading to repentance and forbearance hitherto extended, and his good Spirit accompanying the same, inlightning, re­proving, &c. And all to bring men to God, That they might seek him and live, as 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 [Page 50] 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.

[Page 51]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 [Page 52] 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▪ [Page 53] 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 [Page 54] 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 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 [Page 55] 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 vertu [...]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 [Page 56] to Judgement with men, according to that Law and Judge­ment, by which without a Saviour they stood as condemned be­fore him, under which Christ was made for them; Though men still according to his Ordinance passe through the first mortality, and death, as the fruit of sin, yet not as the due, and proper wages thereof, and therefore shall not perish in that death, he having ta­ken out the sting and poyson, that would have made it destructrive, by his coming, and passing through it, and so abolished it, 2 Tim. 1. 10. nor according to that Judgement.

The truth of which appears, not onely in these serious and full Assertions of it, but likewise by divers arguments, or reasons used by the Scripture to evince it; As,

First, The nature of all present and eternal condemnations in the Scripture, They are not because the fathers have eaten sowr grapes, and the childrens teeth, are thereby necessarily set on edge, but every one for his own proper iniquity, Ezek. 18. 2-4. no man condemned, or abiding under the wrath of God for present, or shall be eternally con­demned, meerly because he was simple or in darknesse, or because he was filthy and poluted, but because he loved his simplicity when the wisdome of God was oft, and long reproving him, Prov. 1. 22, 23, 24. &c. When light came they loved darknesse rather, Joh. 3. 19. Because in thy filthinesse was lewdnesse, or stubbornesse, and that thus evidenced, and of this nature;▪ I have purged thee, and thou wast not purged Ezek. 24 13. They hardened their own hearts wilfully, when he spake in his Spirit by the hand of the Prophets, Therefore came there a great wrath upon them from the Lord, Zech. 7. 9. 11, 12. And this could not have been the nature of condemnations, present or eter­nall▪ neither had the world been capable of sinning sins of that nature, as for which they are now charged, and under condemna­tion, if Christ had not done for them the things mentioned in this Text, given himself a Ransome for them, and become a Mediator, and by vertue thereof a Testimony in due time unto them. See our Sa­viour so reasoning, Joh. 15. 22. 24. If he had not done that for them which never man did, or could do (namely, redeem his brother, or give to God a Ransome for his soul, Psal, 49. 7.) yea if also he had not spoken to them, preached by his Spirit to their spirits in the means he used. They had not known, or been capable of sins after this consideration, as now they are charged on them, that is of both seeing and healing when by the light comming to them they see both him and his Father.

[Page 57]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 [...]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 [Page 58] 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 [Page 59] 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. 'Tis 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 Christ is invested with, or is become now in our nature, though it be no other then what he had, and was before, as the eternal Son of God; yet his being so in our nature, is as the publique person for us, and on a new account by vertue of his suffering for us, and so he is, and hath it in our nature, and for us, by way of redemption or recovery. Like to this is that Heb. 1. 3, 4. God hath spoken to us in these last dayes by his Son, who being the brightness of his glory and the express image of his person: when he had by himself purg­ed our sinne, sate down the right hand of God: and so herein he hath restored our nature in himself, to all those glorious privi­ledges, as Lordship over the creatures, as in their first creation. Compare Psal▪ 8. with Heb. 2. 8. and so the restoration of the creatures to their first state and purity is obtained, and in his hands for us, to give us some fruits or streams of the vertues of it now for [Page 60] our good, and to draw us to him, in whom is all fulness: but the revelation of the thing it self in the full accomplishment, is reserved till the manifestation of the Sons of God, which will be at, and not before the second appearing of Christ, Acts 3. 19, 20. Rom. 8. 18, 19. Isa. 11.

But we see Jesus who was made a little lower then the Angels, for the suffering of death, crowned with glory and honor, that he by the grace of God should taste death for every man. The in­finite vertues of his sufferings foreconsidered and eyed by the Fa­ther, was that by vertue and on the account of which, he was counted worthy of that honor, to be set as the second publique man, to undertake and do that for all men, which none could have done for himself or his brother; as well as also by reason of the vertues and efficaciousness of those sufferings with the Father, he having by the grace of God tasted death for every man, he is actually posses­sed of all the glory of God in our nature, and for us; for it became him for whom are all things. It did behove and was suitable to Gods greatness, and the holiness of his nature, in, or for the bring­ing many Sons to glory, to make the Captain of their salvation perfect through sufferings. 1. As all are Sons of God by crea­tion, Mal. 2. 10. Have we not all one Father? hath not one God created us? so for the bringing back the whole nature in the second publique man, who have all sinned in the first, and come short of the glory of God; and therein for the opening an effectual door for their being delivered, and brought back to God in their particulars, as vers. 14, 15. 1 Pet. 3. 18. For this it was ne­cessary that the Captain of their salvation should be made perfect in himself for them, through sufferings for sin. And 2. as all that with the heart believe unto righteousness, are therein Sons of God by faith in Jesus; so for the preserving them through faith in him, and bringing them to the enjoyment of the inheritance, who have yet much evil and sinfulness in them, the same was also necessary, that the Captain of their salvation should be perfect through suffe­rings, who being first in himself made perfect, a perfect Saviour, Redeemer, and Recoverer of the loss for all men, is become the Au­thor of eternal Salvation to all that obey him, Heb. 2. 14, 15. and 5. 9. Jesus Christ then according to the will and appointment of his Father, hath given himself a ransome or price of redemption for [Page 61] all men; which he hath redeemed them from under the first judge­ment, the curse of the Law, and to be at his dispose, and judged by him according to the Gospel; and obtained eternal redemption and recovery of their loss into himself for them as before. In which by strong hand he hath also redeemed or ransomed us from under the will and compulsive power and slavery of Satan having destroyed him that had the power of death, that is the devil, in spoiling his first work, in which he had prevailed, abolishing that death by his coming, in and by which he hath triumphed over him, and all the enemies of our salvation in himself, and received all power to admi­nister the Government of God over us, having led and leading captivity captive for us, that he might deliver those in their particu­lars, that were all their life subject to bondage. And here we shall come to the second particular instruction, propounded for opening the large ground of praying for all men, here set before us, to which we shall speak more briefly, having been large in this which is the ground of it.

2. That Jesus Christ by vertue of his having given himself, and being accepted a ransome for all men, he is become a powerful and standing Mediator between God and men. By this mediation, may be signified his whole work, in what he hath done, and is be­come, and doth as our Saviour; and so he did officiate as the great Mediator between God and man, in giving himself a ransome to God for us, of which we have spoken already; and doth officiate as the Mediator, in being a testimony of God and his goodness, in due time to us: of which we shall speak distinctly in the next place: but that which we shall in this place speak to under the terms of his being a Mediator, by, and with the vertues of the offering of his own body once for all, is his continued work with the Father for us, for the covering and taking away the sins the world, as now charged on them, by and according to the Gospel: God hath given him all power as a Prince and Saviour, by vertue of his sufferings, and the sacrifice perfected through them, (the obtaining of which was one great end of his sufferings) to take away following evils, by pre­senting the infinite vertues of his blood in that perfect sacrifice of his own body, before the Father for them; By appearing in the presence of God for us, Heb. 9. 24. Where he ever liveth to make intercession for us, chap. 7. 25. to procure and give [Page 62] forbearance, and to keep off Gods displeasure and judgements from being executed, that are provoked by their dayly fins of a new nature, that so the door of life may be held open, and he may be still a testimony in due time of the Fathers goodness to them, in con­tinuing yet means and mercies leading to repentance; and that in coming to him, they may receive forgiveness, and inheritance with those that are sanctified by faith in Jesus: our high Priest needeth not, as the former, to offer sacrifice dayly, first for his own sins, and then for the sins of the people: for this he did once, when he offered up himself. Heb. 7. 27. The first end of that one offe­ring of his, was, that therein and thereby he might perfectly take away from before the Father, those 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 [Page 63] 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 [Page 64] 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. 'Tis 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, 'tis 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 occasion or fruit of ignorance or unbe­belief in Christ as before; that sin as found in us and others after [Page 65] 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. 'Tis 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 [Page 66] 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 he [...]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 [Page 67] 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 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, [Page 68] 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 [Page 69] 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 l [...]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 [Page 70] 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. t [...]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: 'tis 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 [...]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 [Page 71] 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 [Page 72] 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▪ 'Tis 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 'tis 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, [Page 73] You have been drawn and come not, as those Hosea 11. 2, 7. but did break his bands by murmuring among themselves, as Psal. 2. 3, 5. so here compare vers. 43. and 44. The doctrine in 44. vers. No man can come unless the Father draw, or it be given him of my Father, vers. 6 5. is a ground of the admonition, v. 43. Murmur not among your selves: signifying, that his Father was now in his ministration drawing them with special and powerful cords leading them to repentance; and therefore he admonish­eth, not still to break his bonds by murmuring, because without them they could not come; and it might be much feared God would restrain his Spirit from striving any longer, if such special influ­ences of him, in such special means were rejected.

Therefore even now more earnestly and heartily to receive, while the Father was giving to them, as he affirms the Father was then giving to them, or did then give them the true bread, though they did not accept or feed on it, vers. 32. And thus it fully agrees with that, John 12. 35, 36. Yet a little while is the Light with you; walk while ye have the light, lest darkness come, and then ye cannot walk: and that, Jam. 1. 18, 19, 20, &c. Of his own good will, or willingly begat he us through the word of truth, (which is preached to every man, Col. 1. 27, 28, 29.) wherefore let every man be swift to hear, slow to speak, slow to wrath, or murmuring against that Word of truth, seeing it's Gods Arm sent to save him: and like to this, that, Phil. 2. 12, 13. It is God that worketh in you both to will and to do, &c. Do all things without murmuring and disputings, that ye may not fail of the ef­ficacies of his grace in you, as Heb. 12. 15, 16. And indeed the grace of God bringeth salvation to all men, in all the several ap­pearances and streamings forth thereof, in his mercies, chastisements, providences, though more fully and plainly in the records and plain Declaration of the Gospel, and especially as now come forth: yet even in his works of creation and providence, which by vertue of the redemption wrought in Christ, men do behold, and have a comfortable enjoyment of, even where they do not enjoy the other more plain Declarations of Jesus Christ, the choice means; yet therein, and to them, in and with those means they have, Jesus Christ by his Spirit is witnessing the goodness of God to their spi­rits, so that God is not without a witness in those mercies they [Page 74] enjoy, Acts 14. 17. yea, the word or testimony of Gods good­ness as preached in them, is not afar off, but nigh them, in their heart, in their mouth, that it might be seen and acknowledged; and it is leading, perswading, and drawing their hearts to repeatance in the acknowledgement of the truth: that which may be known of God in those discoveries of him vouchsafed, is manifest in them, and that is Gospel or good news of goodness and propitiousness in God; yea, so as through a Saviour, this is preached in every creature, though that Saviour is not distinctly revealed as in the Scriptures, Acts 17. 24, 27. Rom. 1. 19, 21. Colos. 1. 23. Neither doth God require of them any Repentance, Faith, or Acknowledgement of him, but according to the capacities and manifestations given them; and is very favourable and full of forbrearance, though all men ge­nerally fail and come short of that; and is yet waiting to be graci­ous to them, in continuing the mediums of calling, and while he is doing so, stretching out his hand all the day long: and if God see it good for them or any of them, to give them some more distinct revelation and discovery of the person and work of Christ, as he hath also promised, that in turning in his reproofs, he will still fur­ther pour out his Spirit▪ and make known his words: and however, I say, what discovery or revelation of Christ soever he sees good and needful for any of them, though they have not the Scriptures, the outward means thereto, he can teach the same things without them; yea, where by his providence they are not vouchsafed, his Spirit is so conversant, and in such maner with the books of creation and providence, as to teach and lead to that use of them, which by the Scriptures he teaches us to make of them, as it hath been seen in the cases of such as have been deaf and dumb; God hath taught them the same things concerning Christ, and his goodness through him, by those things which they saw and had to do with, which o­thers have learned through discourse, and in use of those Organs they wanted: and if they had wanted the other also, he could have taught the same things without that too, for he speaks to the heart, and gives wisdom to the inward parts; none teacheth like him; and though he ever make use of outward mediums where and according to what he vouchsafes, yet he is bound to none of them; and is also especially tender towards such as enjoy least of them, being by his providence deprived, in requiring less of them, [Page 75] and no more then according to what he gives, and by his provi­dence, in keeping strong temptations and stumbling-blocks from before them, and out of their way, and in dealing with them ac­cording to their need and wants; whence exhorting us to be like him, he directs particularly in this, Thou shalt not curse the deaf, nor put a stumbling-block before the blinde, Levit. 19. 1, 14. but especially open thy mouth for them, &c. Prov. 31. 8, 9, yea, expresly they have all heard, and that so, as by sent Preachers, and that so, as that they might believe; and to that end see Rom. 10. 15, 18. After he hath told us, that they cannot believe without sent Preachers among them; making this conclusion, Faith cometh by hearing, and hearing, even capacity to hear, by or with the word, according to the preaching thereof vouchsafed: then he propound the question, I say then, Have they not all heard? and an­swers generally, Yes, they have; and particularly to those that have not obeyed, yet they have heard, and that by means of sent Preachers too, which by the next verse, alluding to Psal. 19. the works of creation and providence are, whose line is gone out into all the world, and their words to the ends of the earth, and by them he saith, All have heard; and then distinctly speaks of Israels having more special means of knowledge. Jesus Christ then is the true light, that enlightneth every man that cometh into the world: he is to all, by vertue of his ransome, a Testimony in due time, the Light of the world, &c. See, for further understand­ing and usefulness of this, the first instruction propounded by way of usefulness of the first proposition, and particularly the explica­tion of those two Scriptures compared▪ Isa. 49. 8. 2 Cor. 6. 2. I shall not here otherwise in large to usefulness, having been already more large then I intended, in this demonstration or opening of the ground of praying with thanksgiving for all, in these three heads: That Christ by the gracious will and appointment of God, gave himself, and is an accepted ransome for all: And that by vertue of this, he is become a standing Mediator between God and men, ap­pearing in the presence of God for them: And by means of both these, that he is in the name and majesty of the Father, a testimony in due time to them: onely here let me adde, In all this, and this is the summing up of the message, God is light, and in him is no darkness at all; he is perfectly one and the same according to this [Page 76] manifestation of his good will, that men should be saved and come to the knowledge of the truth, in and through the Mediator.

There is not two divided and contrary wills in God, one re­vealed, and another secret: he is one in his will, as well as in his Essence, and in all his holy and glorious Attributes, and that one will of God is a good, perfect, and acceptable will for men to know, Rom. 12. 2. and revealed, that it may be understood, Eph. 5. 17. Therefore they shall be beaten that did not know it accor­ding to the manifestations given them, because though of them­selves they could not, yet by his grace bringing salvation to all men, they might have known it, Luke 12. 48. Tit. 2. 11. And though there be many distinct things in that will of God (as John 6. 39, 40. see the opening of that before, in the Explication of the Thanksgivings to be joyned with Prayers made for all men,) yet no clashings or contradictions; for if his Kingdom be divided a­gainst it self, it cannot stand; according to our Saviours Argu­ment. And therefore though many things in it not before so revealed as now they are, Deut. 29. 29. with Eph. 3. 3, 9.) By the appearing of Christ, who hath brought life and immortality to light by the Gospel, 2 Tim. 1. 10. and many things not yet so revealed as they shall be at the second appearing of Christ, 1 John 3. 2. yet there is nothing in those Revelations we have contrary to those before, but more full Declarations and openings of that life that was from the beginning, and of the love of God to manward, as appearing in the face of Christ, 1 John 1. 1, 5. Rom. 16. 25, 26. with Acts 26. 22. And so neither is there any thing not revealed, contrary to that which is already revealed; but the truth and goodness of that as re­vealed, shall more fully and brightly be manifested, for God is one, and there is one Mediator between God and men, the Man Christ Jesus, who gave himself a ransome for all men, a Testimony in due time.

These things considered, afford plentiful ground to make Prayers and Thanksgivings for all men, 1. For the end of all Prayers for them, that Gods way may be known upon Earth, and his saving health among all Nations; that mens eyes might be opened to see it, that so they might be turned from darkness to light, and from the power of Satan to God, &c. that they might be saved, there is [Page 77] good ground for Prayers to be made with Thanksgivings to this end. For, first, There is certainly and truth in the grace of God to manward, as manifested in and through Christ; and secondly, That is, and is to be manifested to all men by one means or other, and in due time, so as, and to that end, that it might be known, that through him they might be saved: God will have all men to be saved, and come to the knowledge of the truth. Men not believing this, must needs pray such Prayers doubtingly.

2. For those particulars of forgiveness, or forbearance of sins, and renewed patience and goodness to be extended, so as may con­duce to the great end of all Prayers for them; good ground to make our Prayers with Thansgiving, and without wrath and doubting: for Jesus Christ by vertue of his ransome given for all, is the great Mediator between God and them, that he may be testified in due time.

The Apostle wills therefore, that men pray everywhere; and that therein Supplication, Prayers, Intercessions and giving of Thanks be made for all men. It follows,

For Kings, and all that are in Authority, that we may lead a quiet and peaceable life, in all godliness and honesty.

We shall hence note a third general Instruction, which is fully contained in this verse, as compared with the former, and with the occasion of the exhortation before shewed; and in the opening of which, we may meet with the understanding and usefulness of what is set before us in this part of the Apostles exhortation and instructi­on. Namely,

3. That in pursuance of this great designe, for the good of all men, and more particularly, as mainly tending to the furtherance of the same; that believers may lead a quiet and peaceable life, in all godliness and honesty: Prayers, and Thanksgivings, are to be made (as in general for all men, so) particularly for Kings, and for all that are in Authority. We shall open it in these branches:

1. That it tends very much to the good of all men, that believers lead a quiet and peaceable life, in all godliness and honesty a­mong them.

2. That therefore God likes it well, and requires it, that those whom he sets in Authority, or eminent place, places of Govern­ment, [Page 78] should all of them have a special eye at this, that his peo­ple that worship him, and would live quietly in the land, that they may lead a quiet and peaceable life in all godliness and honesty, under their protection and Government.

3. We shall consider, what those things are in general that will tend to this, and which are required of Governours, that believers may lead such a life.

4. What that is that will especially furnish them to these things, and so is especially to be desired for them.

1. That it tends very much to the good of all men, that believers lead a quiet and peaceable life in all godliness and honesty a­mong them. We shall here,

1. Consider what it is to lead a quiet and peaceable life in all godliness and honesty.

2. See how this tends so much to the good of all men to be de­sired by us.

1. For the first, what it is to lead a quiet and peaceable life in all godliness and honesty. Note, That it is not every, or any kinde of leading the life quietly or peaceably, that is commendable in the believer, and will be profitable unto others; but the leading a quiet and peaceable life in all godliness and honesty: like that, Heb. 12. 14. Follow peace with all men, and holiness, without which no man shall see the Lord: holiness, and so here godliness and honesty is the main thing to be pursued, and in which the be­liever is alwayes to continue and be exercised; and holding fast and exercising himself therein, he is to follow peace with all men, to study to be quiet, as much as is possible to live peaceably with all men, Rom. 12. 17, 18. He is not to wave, swerve, nor shrink from his continuance in, and exercise 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 [Page 79] 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 [Page 80] 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 [Page 81] 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. 'Tis 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 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.

[Page 82]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 [Page 83] 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 [Page 84] 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 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 [Page 85] 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 [Page 86] 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; 'Tis 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 good of others; though those among whom they live, neither acknowledg it, nor de­sire it, yet are to prosecute it as their main designe, to give them that [Page 87] which is due to them; namely, To let them know of, and see the grace of God in Christ towards them, and the instructions and re­proofs thereof in the tidings and patterns of it, according to capaci­ty and opportunity given them, and therefore to abstain from flesh­ly lusts, and to deny themselves in whatever might hinder them; as the grace of God in Christ, that brings salvation to all men, teach­eth them, for the good of others; and in so doing shall live honest­ly.

These two, godliness and honesty, are answerable to those two great Commands, on which hang all the Law and the Prophets: (the grace of God that bringeth salvation to all men requiring and affording motive and motion to the same) Thou shalt love the Lord thy God with all thy heart, with all thy minde, with all thy soul, with all thy strength. The second is like unto it, a Spring or Fruit of it: Thou shalt love thy neighbour as thy self. Yea, these are contained and found in those two great Commands of the Gospel, which it gives ground for, and moves to, and writes in the heart of the believing receiver of it: To believe on the name of the Lord Jesus Christ, in which the Father is believed in, loved, and so rightly worshipped, as is foreshewn. The other is like unto it, and indeed but the Fruit of it, and part of the same Command­ment; and therefore both are called one Commandment, 1 John 3. 23. That we love one another, as he by the grace of the Gospel obligeth, and hath given us Commandment. And so this living in godliness and honesty answers to, and gives explication of that chap. 1. 18. Holding faith and a good conscience; which are begotten and ingendered, and we strenghthened to hold fast and walk in them, through his grace, as declared in that name of his in his Son, in our looking, seeking, or adhering to it, according as by that grace extended, we are directed and strengthened. There­fore the Psalmist, Psal. 24. after he hath given this description of those persons that are capable subjects of everlasting dwelling, abiding, and having fellowship with God, vers. 4. He that hath clean hands, and a pure heart, that hath not lift up his soul to vanity, nor sworn deceitfully: which verse in each of the parts answers to godliness and honesty here. Then in vers. 6. he gives the fundamental, or bottom-description of them; or rather, a de­claration who they are in whom the truth of the former descrip­tion [Page 88] found: This is the generation of them that seek him, that seek thy face, O God of Jacob: now the glorious face of God is clearly manifested in the face of his Son, as delivered to death for our offences and raised again for our justification: and in seeking, look­ing to, or beholding his face as there revealed in righteousness, the heart is therein sprinkled from an evil conscience, and the body washed with pure water, as Heb. 10. 22. 2 Cor. 3. 18. the heart purified through obedience to the truth, to unfeigned love of God and Brethren. 1 Pet. 1. 22. For therefore hath God condemned sin in the flesh, in condemning his Son in the flesh for sin, that the righteousness of the Law, not onely life and peace the end of it, but even the righteous affections and services towards God and men which it required, but gave no strength to perform, might be fulfilled in them who walk not after the flesh, consulting with it, or minding the things of it; but after the Spirit, that bears witness of, and glorifies Jesus, and the glory of God as in the face of him; and so such use of the Law is good, as is according to and taught by that glorious Gospel, That Jesus Christ came into the world to save sinners, 1 Tim. 1. 11, 15. Thus having seen what that is in which the believer is continually to be exercised and lead his life, as here expressed under these terms, In all godliness and honesty; We come here to consider, How in this exercise, not neglecting, wavering or shrinking from it, but in all godliness and honesty, the grace of God teaches them, and for the good of others, to lead a quiet and peaceable life.

Quietness and peaceableness, is sometime opposed to timerous­ness, doubtfulness and hastiness; and signifies, quietness, patience, and confidence in waiting for the accomplishment of Gods word, and his own bringing to pass the good things he hath promised in his own time and way, without making such unreasonable haste▪ as is unsuitable to believing in God for the accomplishment of his word; as sometimes Abraham began to do, in concluding E­leazer to be his heir; and after, in taking Sarahs advice, to go in to his Maid; and then because that brought forth something suita­ble to their expectation, concluding presently, that birth of the wisdom and strength of the flesh was the promised seed; in this sence quietness is to be understood in that counsel to Ahaz, Take heed, and be quiet; fear not, neither be faint-hearted:—if ye will [Page 89] not believe, surely ye shall not be established, Isa. 7. 4, 9. And that to Israel, Isa. 30. 15. Thus saith the Lord, In returning and rest shall ye be saved, in quietness and confidence shall be your strength; though they would not take it, but would trust to their strength and swiftness. And so also quietness and assurance, Isa. 32. 17. may in the first place signifie; for the work of righte­ousness that is already wrought in Christ is peace, He hath made peace by the blood of his Cross, by him to reconcile all things: take out the enmity that came in by sin, and restore the whole crea­tion, which yet waiteth for the manifestation of the Sons of God; but shall then as certainly be accomplished, as that which he hath already actually finished in himself, that the other may be brought to pass by him, when he shall take to him his great power and raign, and bring those that sleep in Jesus with him: Then shall his people dwell in a quite habitation, and sure resting places, and their eyes that now sleep in him, shall see Jerusalem a quiet habi­tation, &c. compare the whole chapter with chap. 32▪ 22, &c. and chap. 11, and 12. Now the effect of this righteousness of God, as manifested in that don [...], and from thence expected in ac­complishing that to come, is quietness and assurance for ever. It being believed, begets and works quietness and confidence in wait­ing now▪ as well as it shall bring forth quietness, and assured rest and peace for ever, in enjoyment by way of actual possession then, when that King shall reign in righteousness, &c. And so also the words quietness and assurance are here to be understood: surely it is good both to hope and quietly to wait for the salvation of God▪ Lam. 3. 26. Yea, he that truely hopes for those things he sees not, will with patience wait for them: it is to be feared, our hopes are for some sensual glory, as if Christs Kingdom were of this world; and that makes us imagine and strive by sensual means, and car­nal weapons to bring it about: and having no ground for such hope in the word of the truth of the Gospel, (though did we believe it, we might there have good ground for that which is infinitely better) we are also making haste, and catching at every thing we see, and ready to conclude, Lo here is Christ, or there is Christ; in this part of the world, or in that; in this form of Government, or in that; and many the like. We must needs be in a confusion, when there is scarcely found faith confidently to expect, and quietly to [Page 90] wait for the appearing of Jesus Christ from Heaven; rather scof­fing at that promise of his coming▪ and every one taking up short, in something or other, before the time.

Quietness and peaceableness in our demeanor towards men, is sometimes opposed to much noise, clamour, or stir, that is made ei­ther in proclaming mens own goodness, or in crying up this and that Order, Worship or Precepts of men, or in crying down and cla­mouring others; so in that Eccles. 9. 17. The words of wise men are heard in quiet, (when there are no such tumultuous noises stirred up) more then the cry of him that ruleth among fools.

But more frequently 'tis opposed to war, strife, contention, or envy, vexation, and frowardness of Spirit against any, So Prov. 17. 1. Eccles. 4. 6. Psal. 120. 7. Eccles. 3. 8. So to our present business, see Jam. 3. 13, 17 Who is a wise man and endued with knowledge among you? let him shew out of a good conver­sation his works with meekness of wisdom: but if ye have bitter envying and strife in your hearts, glory not, lye not a­gainst the truth; for where envying and strife is, there is confusion, and every evil work: but the wisdom from above, is first pure, shewing forth it self, and directing the subject in all godliness and honesty: then peaceable gentle, and easie to be en­treated; full of mercy and good fruits, and that without partia­lity or hypocrisie. It directs to lead a quiet and peaceable life in all godliness and honesty: for the fruits of righteousness, which is by Jesus Christ, is sowne in peace, in quietness (as opposed to wrath and hastiness) of them that make peace, who through the grace of God bringing salvation to all men, are made peace-makers, set for the good of all men, and therefore making prayers and intercessi­ons with thanksgivings for them▪ From whence then come wars and fightings? &c. chap. 4. 1, &c.

The grace of God instructs and teacheth the believing receiver thereof▪ in all his exercise and walking in godliness and honesty a­mongst all men, and for the good of them therein & according there­to and as they are taught by that grace of God that brings salvation to all men, to lead a quiet and peaceable life, 1. With reference to those in place of Government, 2. Towards all men. 3. Especially one with another.

[Page 91]1. The quiet and peaceable life that is according to godliness and honesty, and to which we are instructed in the Gospel and grace of our Lord Jesus Christ, as with reference to those that by Gods pro­vidence are in eminent place or in authority over us, whether as particular Masters, or as publique Magistrates, Standeth in a quiet submission or subjection to their power, living under it without murmuring or disputing against it disturbance, molestation, or resist­ing of it. My business is not here to dispute what believers as publique men, set in any publique place of trust and authority for the good of the Nation or people where they live, may or ought to do, with reference to some others in place of trust and authority with them; nor what any private Christian, as joyned in a politick or national body, or required and so called out by some higher powers, may or ought to do with reference to some other powers or persons in authority, that are oppressive or destructive to them. About these, I say, I have not here to dispute or speak: but how believers as private Christians, in their several places, or as members of, or joyned in any Societies or Congregations, if never so many, for and in the worship and acknowledgement of God, and waiting upon, and service of him as Christians in his Ordinances, and for the good of others; (for so also they are considerable as private Christians, and to live under Government) and how they are to be in subjection, and to demean themselves with reference to Go­vernours or Magistrates by Gods providence set over them, is that we have here to speak to.

1. They are to account and acknowledge them worthy or meet for all that honour, those places of trust and authority over them, that God hath pleased by his providence to put upon them, or permit unto them; and so in their demeanour to testifie such their account and acknowledgement of them. 1 Tim. 6. 1. Let as many ser­vants as are under the yoke, count their masters, (though unbe­lieving ones, as is fully signified, by comparing this with the next verse) worthy of all honour: of all that honour that by their place is due from us to them. It's the same in the case between the people, and so believers as private Christians, and their Governours, Rom. 13. 7. 1 Pet. 2. 17▪ 18. And herein they are every soul to be subject to those powers that be (that at any time at present are over them) without dispute about the lawfulness or rightness of their being set [Page 92] up there; they being by Gods providence or permission in such place of mastership or authority over them, they are to yeild them that fear, honour, reverence and acknowledgement, that by reason of the place in which God hath set them, is due to them, and account it meet it should be so, because God sees it good, and in his infinite wisdom hath ordered the same to us. And if their Masters or Governours be believers, then neither are other believers, as private Christians, Servants or Subjects to despise them, because they are brethren, as if therefore they should not yeild them such respect, ho­nour and acknowledgement as is due to them by their place of trust and power put in their hands, because they are brethren and all one in Christ; for grace destroys not nor confounds either natural or civil relations. It's according to the wisdom of God, that there should be such degrees among men, as the Rulers and Ruled, Master and Servant, and that for the order, benefit and good of them all. Therefore the rather do them service, and yeild them all the honour due according to their place, because they are faithful and beloved. And if any man teach otherwise, he therein consents not to the words of our Lord Jesus, nor to the doctrine which is according to godliness; yea, such are proud, &c. To this therefore consider,

1. That it is by the wisdom and power of God, as exercised in and through Christ for the good of men, which otherwise it could not have been, That Kings reign, and Princes decree justice: that Princes rule, and Nobles, even all the Judges of the earth, Prov. 8. 15, 16. And for him, that they should do his will, Col. 1. 16. The most high ruleth in the kingdom of men, and yet giveth it, or commits the outward administration of it in this world into the hands of men, and reserves it in his own hands and pleasure, to give it to whomsoever he will, Dan. 4. 32. God standeth in the Congregation of the mighty, he is as it were at the stern of Govern­ment, and his eyes are upon them, to see whether they will observe his counsel: which because they will not, he will take away their places and power from them one after another: but in the mean time, while he continues it to them, he hath said, They are Gods, and all of them children or resemblers of the most high, who is the King of Kings, and Lord of Lords, Psal. 82. 1, 6. For promo­tion cometh not from the East, or West, or North, or South: but God is the Judge; he putteth down one, and setteth up ano­ther.

[Page 93]2. Consider his instructions and counsel to us, directing us in what maner honour and acknowledgement is to be yeilded them from us, Exod. 22. 28. Thou shalt not revile the Gods▪ nor curse the Ruler of thy people: which the Apostle Paul citing, Acts 23. 5. by what he saith upon it, signifies, That had he wist that had been Gods high Priest, he would not have reprehended him in such maner of expressions, with so little reverence or respect to his person, as in that saying, God shall smite thee, thon whited wall: he would rather have observed that counsel he gives to o­thers, Not to rebuke and Elder, but so as with humble submissi­on and intreaties, as a Father, 1 Tim. 5. 1. where if by Elders he mean Elders in the Church, such as went before others in the word of the Lord, yet then by Fathers, to which in respect of honor or reve­rence due to them, he compares them, must needs be meant after the flesh, in natural and civil relation; and so Children are to honour their Parents, Servants their Masters, Subjects their Rulers. Curse not the King, despise not, contemn not, as if not meet for that place or honour that God hath put upon him over thee; no not in thy Bed-chamber or thought, Eccles. 10. 20. If God should by his providence order over us, as our Parents, Masters, or Rulers, such as themselves were evil, and so give us sometime a Governour or Go­vernours in anger, and as a chastisement; yet while they are by him so ordained and set over us, they are to be honoured and acknow­ledged by us as such, and we to be subject to them. Saul was a King given unto Israel in Gods anger, yet when by providence he was set over them, they were reputed sons of Belial that despised him, and refused to acknowledge him, by bringing him presents, and reviled him, saying, How can this man save us? 1 Sam. 10. 27. Yea, the people of God when in Babylon under captivity, yet have owned and acknowledged those things, & the power given them over them as of God, and yeilded honour and subjection to them; see Dan. 2. 37, 38. Thou Oh King art the King of Kings, for the God of Heaven hath given thee a kingdom, power, and strength, and glory: and wheresoever the children of men dwell▪—he hath made thee Ruler over all. So did Shadrach, Meshach, and A­bednego acknowledge and repute him worthy the honour of being King, while God did give him that power, though he so ill used it, Dan. 3. 17, 18. so Daniel again, chap. 6. 21, 22. so Paul to [Page 94] King Agrippa, Acts 26. 2, 13, 19▪ and so in all their com­plaints to God of the greatest idolatries and wickedness found in them, yet they have accounted them worthy of that honour, to be owned and acknowledged as their Kings and Princes, while God had not rejected them from being so, Ezra. 9. 7. Nehem. 9. 34. yea, the subjection required, and to which the grace of God in Christ that brings salvation to all men instructeth, goes further then onely to account them worthy all honour, and yeild the reverence and fear due; namely,

2. To obey them, to be subject to their power in obedience to their Commands and Ordinances, either by doing the things required, and that with more readiness if good works▪ and without gainsaying also to do the things required, though oppressive, if it may stand with god­liness and honesty, with holding fast faith and a good conscience: and where the doing of the things required will not stand with that, that we cannot obey them in the Lord by doing, yet then to obey and be subject to their power by suffering, yea, if we in such a capa­city as private Christians (as before) could resist▪ yet we are exhort­ed to be subject; for he that resisteth the power, resisteth the Ordi­nance of God, of whom it is ordained to be his instrument, and so they in whom it is as his ministers, for the punishing of evil doers, and for the praise of them that do well; and he oft makes use of them as instruments for the doing this in things within their sphere, though they be evil men, and know him not, and sometimes otherwise then they thought or intended; and though they too frequently lift up the horn, and use their power contrary to his counsel, and against his people, yet forasmuch as they are Gods ministers appointed to better service, and for general good, they must not be resisted, their power not despised, while God sees good to continue them in it: therefore saith the Apostle, Ye must needs be subject, not onely for wrath, or because you are forced to it, and cannot avoid it, but if you might, yet for conscience sake, Rom. 13. 1, 5. So Peter exhort­ing to shew forth the vertues of Christ, and to have the conversation honest among the Gentiles, abstaining from fleshly lusts, &c. he addes, 1 Pet. 2. 13, 18. Submit your selves to every Ordinance of man for the Lords sake; as in the case of servants▪ Eph. 6. 5. Obey in all things your Masters, in singleness of heart as unto Christ: so here every Ordinance of man, either by doing or suffering, as may [Page 95] stand with, and be in the acknowledgement and service of the Lord the great Master, and for his sake, whether it be to the King as Su­pream, or so to any power that is by his providence the Supream power over us; or unto Governours as sent by them, &c. and so the nature of the subjection required (as before opened) to be ei­ther in doing, or in quiet and patient suffering, though wrongfully, yet not resisting the power, is shewed in the case of servants to their masters▪ following this, 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 [Page 96] 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 [Page 97] 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 passing by even unto blood; (as well as also neither despising nor faint­ing under his chastisements, but suffering patience to have its perfect work in all tribulation, which bringeth forth the quiet and peace­able [Page 98] fruit of righteousness to them that are exercised thereby, Heb. 12. 1, 3▪ 4, 9.) Recompence to no man evil for evil, nor railing for railing, but contrarywise, blessing, knowing, that ye are thereunto called, that ye should inherit a blessing, 1 Pet. 3. 9. Provide things honest in the sight of all men, as much as is possible live peaceably with all men, Dearly beloved▪ avenge not your selves, but rather give place unto wrath: yea, if thine E­nemy hunger, feed him, &c. Rom. 12. 17, 18, 19. Ye have heard, saith our Saviour, An eye for an eye, a tooth for a tooth: but I say unto you, that ye resist not evil, that is, with evil, as Rom. 12. 17. Nay, rather suffer wrong, and suffer your selves to be defrauded then strive to avenge or right your selves; yea, love your Enemies, bless them that curse you, bless, and curse not, Mat. 5. 38, 39, 44, 45. Luke 6. 27, 28, 29. 1 Cor. 6. 7, 8. And to all this also, That grace of God that bringeth salvation to all men, instructeth and teacheth the believing receiver of it, and therefore not onely in Rom. 12. it's one of those things to which we are exhorted by the mercies of God vers. 1. both as the motive and motion to the doing of it, but in Tit. 3. compared with chap. 2. it's added to that before mentioned, as one of those things which that grace teach­eth, To speak evil of no man, to be no brawlers, but gentle; to shew all meekness to all men: for we our selves were sometimes foolish, disobedient, deceived serving divers lusts, living in envy and malice, hateful, and hating one another: but after the kindeness and pity of God our Saviour towards man ap­peared, not by works of righteousness which we have wrought, but according to his mercy he saved us, &c.

3. They are also in all godliness and honesty, To follow peace, espectally with all that call on the Lord out of a pure heart, 2 Tim. 2. 22. To endeavour to keep the unity of the Spirit in the bond of peace, Eph. 4. 3. That unity or oneness into which the Spi­rit of God, bringing and opening the testimony of Jesus, bringeth the believing receiver thereof: in which, There is one Body, one Spirit, even as they are called in one hope of their calling: one Lord, one Faith, one Baptism, one God and Father of all, &c. But unto every one of them is given grace in the manifestation of the Spirit, or gifts of grace to profit withall diversly, according to the gift and good pleasure of Christ; in the exercising of which by [Page 99] each, and so in their several administrations, as well as in their ac­knowledgement, Faith and Fellowship in those things forementi­oned, in which there is such absolute oneness▪ The unity of the Spirit is to be endeavoured to be kept in the bond of peace, Eph. 4. 3, 7. with 1 Cor. 12. Therefore the Apostle exhorting to be of one minde, addes, Live in peace, and the God of love and peace shall be with you, to preserve you in that one minde, heart, and way, and▪ so through faith unto the salvation ready to be revealed, 2 Cor. 13. 11. See this exhortation explicated, Phil. 2. 2, 3, &c. If any consolation in Christ, any comfort of Love, any fellowship of the Spirit, &c. Then fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one minde: (it follows as a direction to the shewing forth, and walking in this, as well as to the way in which they might be preserved and grow therein) let nothing be done through strife or vain-glory, but in lowliness of minde, let each esteem other better then them­selves: alwaies fitter to be born with, tendered and served. So Rom. 12. 2. Be kindly affectioned one to another with bro­therly love, in honour preferring one another: look not every man on his own things, but every man also on the things of others, Phil. 2. 3, 5. Looking diligently, lest any man fail of the grace of God, lest any root of bitterness springing up trouble you, and there by many be defiled, Heb. 12. 15, 16. which roots of bitterness, envies, evil surmises, and such-like may be occasioned divers wayes; as sometimes by partiality or respect of persons a­mong brethren generally, or with reference to such instruments, as by whom the word of the Lord hath been brought or opened to us; as when one saith, I am of Paul; another, I am of Apollo; ano­ther, I am of Cephas; which occasions some to run out in another extream, and they will not onely be of neither of these, but they will be of Christ immediately, and as not needing, or loose from any of their brethren or such instruments. Therefore the Apostle admonishing the Thessalonians, To know them which are over them in the Lord, and admonish them, and to esteem them very highly in love for their works sakes; he addes, And be at peace among your selves, 1 Thess. 5. 12, 13. And how they may be so in observing the forementioned counsel, he explicates, 1 Tim. 5. 17, 21. Let the Elders that rule well, be counted [Page 100] worthy of double honour, especially they who labour in the word and doctrine. It follows, I charge thee before God, and the elect Angels, that thou observe these things without prefer­ring one before another, doing nothing by partiality (namely, in the things forementioned, as well as also in those things mentioned vers. 19. 20.) Against an Elder receive not an accusation, but before two or three witnesses: them that sin (especially of the Elders, or such as should go before others in the word of the Lord:) and in things common and publick, tending to publick scandal or harm, and being so convict as aforesaid, or it evi­dently appearing:) rebuke before all, that others also may fear.

Likewise such roots of bitterness and breach of the peace a­mong Christians, may be occasioned through too harsh censuring or judging one another, in the doing or not doing things that are in themselves so circumstantial, and may be either done or let alone, as that eating or not eating, Rom. 14. or in the manner of the ob­servance of some of Gods Ordinances. Therefore the Apostle coun­sels us, vers. 17, 18, 19, 20. whatever things they are in which the Kingdom consisteth not, as righteousness, peace, and joy in the holy Ghost, are the things in which it doth consist, and in which he saith, He that constantly and stedfastly serveth Christ, is acceptable to God, and profitable to men; for any other thing, he would not have us be stiff, or earnest to bring men to our practice, until grace set free thereto; nor in judging them if they joyne not with us, lest so we destroy the work of God; but on the other hand, to follow after those things that make for peace, 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, [Page 101] 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 [Page 102] 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 [Page 103] 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 [Page 104] 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, [Page 105] 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 [Page 106] 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 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. [...]. 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. [Page 107] 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 [Page 108] 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; yet [Page 109] thus to rejoyce before him with godly fear and trembling, and that for loves sake, left they sin against so good a God, knowing that so many are the occasions within and without them, to entice and provoke them thereto, and so deprive themselves of such infinite mer­cies, and of such abundant entrance into the everlasting Kingdom of our Lord and Saviour, the enjoyment of which is set before them in and with Christ, and do therein also deprive others of the mercies they might and should have by them, and therefore with this rejoycing in hope, and patience in tribulation, it instructs also to continue instant in Prayer; yea, withall to make no provision for the flesh to avoid the occasions and appearances of evil to flee from them as from death, lest of them they should reap corruption, and so be led into and overcome of the evil of the temptation. Psal. 2. 11. Heb. 12. 28. Rom. 12. 12. Gal. 6. 7, 8. Rom. 13. 14. 1 Thess. 5. 22. 1 Tim. 6. 9, 10. 11. 2 Tim. 2▪ 10, 20, 22. Jam. 1. 13, 14, 16.

All which Ornaments are put on in putting on Christ, being no­thing else but the motions and operations of the new man, (the en­lightned judgement and disposition or inclination of the heart, begotten and framed according to it) which after God is created in holiness and righteousness, through the truth as learned in Christ Jesus. Eph. 4. 17, 20. 21, 25, &c. And do render the persons so adorned, abundantly more meet to make their Prayers and Thans­givings for all men, and to have their mouths filled with the De­clarations of his goodness before them; they appearing while they are leading a quiet and peaceable life in all godliness and honesty, thus moulded in all these things to a right praying frame and tem­per of Spirit, and earnestly and rightly set for the good of all, and profitably to prosecute it: and this adorning the doctrine of God our Saviour by the believer, being clothed with such ornaments, and so shining as lights in the world, will prove a powerful and effectual means, to the drawing and alluring others to listen to the Gospel of Christ, and enquire after him with us. That which the Apostle Peter applies to the believing Wives, with reference to their unbelieving Husbands, we may also apply, or say the like concerning Believers in general, with reference to their unbelieving Neighbours, That even such as obey not the word, might with­out the word be wonne, by the conversation of the Believers a­mong [Page 110] and towards them, while they behold their chaste, upright or honest conversation coupled with fear, with godliness, awfulness, reverence and humility; whose adorning is not that outward, nor do they therein conform to the World, according to the former lusts in their ignorance, in plaiting of Hair, (changing any Orna­ment God hath given them, or priding themselves with it) wearing of Gold, (signifying any costly Aray) or putting on of Aparel (be it never so mean, when they can get no better they may make that their Ornament; the neat or spruce putting on, or trimming themselves with what they have:) compare with this 1 Pet. 3. 1, 4. 1 Tim. 2. 9, 10, 11. 1 Pet. 1. 13, 14, 15, 18. 2 Pet. 3. 11, 14. But their adorning is the hidden man of the heart, in that which is not corruptible: the fruits or operations of that which others see not appeares in their being adorned by it, and putting on the Ornament of a meek and quiet Spirit, a thing in the sight of God of great price; and so being clothed with humility, and filled with those fruits of righteousness that are by Jesus Christ.

Oh then let every one that nameth the name of Christ, depart from iniquity, by the mercies of God; let them go on, purging themselves from all filthiness of flesh and Spirit, perfecting holiness in the fear of the Lord, that they may be vessels prepared for their Masters use. 2 Tim. 2. 1, 7, 8, 19, 20, 22, 25. Tit. 2. 10, 12, 14.

Thus we have done with this first branch of the last general in­struction propounded; namely, we have shewed, That it tends very much to the good of all men, That believers lead a quiet and peaceable life in all godliness and honesty among them: we shall endeavour brevity in what follows.

2. That therefore God likes it well in, and requires it of those whom he sets in Authority, or eminent place, places of Govern­ment, that they should all of them have a special eye at this, That his people that worship him, and would live quietly in the Land, that they may lead a quiet and peaceable life in all godliness and honesty, under their protection and Government. All Thrones, Domini­ons, Principalities and Powers are of God, created, ordained and set by Jesus Christ, and for him; the Earth he hath given to the children of men, and set over it whom he please; sometimes the basest of men, that they should as his Ministers, administer the [Page 111] Government for him, and according to his appointment and counsel given them, Col. 1. 16. Rom. 13. 14. with 1 Pet. 2. 14. Psal. 115. 16. Dan. 4. 17. Psal. 75. and 82. Yea, It's he that giveth salvation to Kings, Psal. 144. 10. Therefore it's his great and general counsel to them the Rulers of both Jews and Gentiles, that they should serve the Lord with fear, &c. and that in kissing, acknowledging, serving and honouring the Son. Psal. 2. 11, 12. with John 5. 22, 23. And what that is in which mainly they are required to acknowledge, do homage to, and serve the Son, and that it is according to that general rule, What is done to the least of his, that desire to worship him in sincerity and truth, though never so despicable here, he accounts as done to himself, Mat. 25. 40 45 and 10▪ 40, 41, 42. may also appear in that Psal. 2. by consider­ing what that is that is reproved in them, and charged; as their con­sulting together, and rebelling against him the Lords anointed: They said, Let us break their bands asunder, let us cast away their cords from as; namely, those bands and cords of love, those re­proofs and Arguments of the Gospel, to perswade them to accept of Gods counsel, to be wise and instructed now to serve the Lord, &c. which were administred to them mediately by the Church of Christ, his despised people, whom he hath set in the World, that by them might be made known even to Principalities and Powers, the manifold wisdom of God, Eph. 3. 10. As the Rulers of the Jews, Jer. 18. 18. consulted together, and said, Let us devise devices against Jeremiah, let us smite him with or for the tongue, let us not give heed to any of his words. And as those Rulers, Acts 4. 15, 16, 17, 18. They conferred together, say­ing, What shall we do to these men? for that indeed a nota­ble miracle hath been done by them, is manifest, &c. But that it spread no further, let us straightly threaten and charge them, that they speak no more in this name: and these con­sultations and threatnings against them, in which they endea­voured to break their bonds, and cast away their cords from them, are mentioned as their standing up and gathering together against the Lord and his Christ, as well as their injuries done to his per­son when he was among them, and so in both a verifying those complaints against them, Psal. 2. See that Acts 4. 25, 29. and so both are joyned together, 1 Thess. 2. 15, 16. Their crucify­ing [Page 112] the Lord, and persecuting his servants, forbiding them to preach the Gospel to the Gentiles, that they may be saved; and for this, wrath shall come upon them to the uttermost, when the measure of their sin is full, they shall perish from the way, as Psal. 2. 12. Therefore they are now in time admonished, that such judgement may be prevented before the decree come forth, and they be as chaff that passeth suddenly, Not to touch his Anointed, or do his Prophets any harm, Psal. 105. 15. but to afford them liberty and protection, that they may lead a quiet and peaceable life in all godliness and honesty, to acknowledge, do homage to, and serve the Son, in succouring, defending and helping his people; for him they have not alwayes, but his poor they have alwayes with them: compare this Psal. 2. with Gods counsel to Moab, Isa. 16. 1. Send ye the Lamb to the Ruler of the Land: kiss, acknowledge, send presents to the Son; and then as a direction how or wherein they may do that, see vers. 3, 4. Take coun­sel, execute judgement, make thy shadow as the night in the midst of the noon day, hide mine out-casts, bewray not him that wandereth, let them dwell with thee, be a covert to them from the face of the spoiler. Yea, expressly concerning the Kings of the Gentiles in these last dayes, since the rejection of the Jews, and the free coming forth of the Gospel to the Gentiles, It's said, either by way of prophesie, or as counsel to them, or both, They shall be nourishers, or nursing Fathers to his people, and their Queens nursing Mothers to them, Isa. 49. 23. which if it be understood as a prophesie of the glorious return and bringing back of the Jews, or of somthing to be then more clearly and fully accomplished; yet it evidently declares that to be the good pleasure of God con­cerning them at all times, and that which he especially now re­quires of them by his Gospel sent to them, That the Rulers among the Gentiles, should be nourishers to his people, his Israel among them, even the called, whether of Jews or Gentiles; and to that there­fore they are now timely admonished, while they have opportunity, to do it willingly, and it may tend so much to their advantage with this motive of instruction for their warning, that if now they will not nourish and favour them, while they are as Servants among them, the time will come when they shall raign, and then those their e­nemies shall lick the dust at their feet, &c. compare with [Page 113] this, Isa. 49. 23. Psal. 72. 8▪ 9. and Micah 7. 10, 16, 17. and so it agrees with that, Psal. 2. Be wise now therefore O ye Kings, be instructed ye Judges of the Earth, serve the Lord with fear, rejoyce before him with trembling: kiss the Son lest he be an­gry, and ye perish from the way, &c. Take heed that ye offend not, or do harm, [...]o any of these little ones; that will be reputed as your touching his anointed; for he that toucheth them toucheth the apple of his eye. Jerusalem even the holy City, the Congregation of the first-born, though now trod under foot even by those Gentiles in the outward Court of the Church; yet shall be exalted above the top of all Mountains in that day, when God shall send us Jesus his Servant, the Branch that is now preached to us, whom the Heavens must retain till the time come for the restitution of all things. Isa. 2. 1, 4. Micah 4. 1, 4. with Isa. 11. 1, 11. Acts 3. 20. 21. Then will he contend with them that contend with her, and will feed them that now oppress her with their own flesh, Isa. 49. 25, 26. Yea, there may be beginnings of these judgements to them before, by one clashing and battering against another; but when he comes, he will utterly cut off the horns of the wicked, but the horns of the righteous shall be exalted, Psal. 75. 10. Jerusalem will prove a Cup of trembling, a but then some Stone to all that meddle with her, to vex and abuse her; but they shall prosper that love her, Zech. 12. 2, 3. Psal. 1 22. 6. The way therefore for you to be hid in the day of the Lords anger, when he comes to plead the controversies of Sion, is, not to lift up the horn, or magnifie your selves against the people of the Lord of Hosts; but to judge righte­ously, defend and succour the poor of his people; seek righteous­ness, seek meekness, &c. compare Zeph. 2. 2, 3, 8 10. with Isa. 10, 1, 2, 3. Righteousness exalts a Nation, and so a Power or Go­vernment; but sin is a shame to any people. Further therefore for instruction and direction to a right observance of this counsel, consider▪

3. What those things are in general that will tend to this, and which are therefore required of Governours, that believers may lead such a life.

1. They are to afford them liberty and potection in their quiet and peaceable worshipping of God, and endeavouring the good of others, according as the grace of God that brings salvation to all [Page 114] men, instructeth them: in matters of their faith and worship, they are not to touch them, so as to limit, appoint or regulate them, by or according to the precepts of men, for therein they will surely hinder and do harm to them▪ they are to know that believers as private Christians, though they are to be subject to every Ordinance of man for the Lords sake, in either doing or suffering qui­etly, yet they are not to have their fear towards God, taught by the Precepts or Ordinances of men: if men will go about so to re­gulate them, and Authority allow it, they must rather suffer when it falls upon them, for conscience sake towards God, then resist the power; but they must not so become the Servants of men, as to call any man on Earth their Rabbi in that respect, for one is their Master even Christ, and all they from the highest to the lowest are Brethren, to receive each of them, and together, the Law from his mouth. Such therefore as would be greatest or chief among or over their brethren, if they would demean themselves as Christian Ma­gistrates or Rulers, are not in the matters & things of Christ, (as be­fore) to exercise Lorship over their Brethren, as the Princes among the Gentiles, ever since the outward Court came▪ into the hands of the Gentiles, have used to do; but rather to become Servants to all in those things, earnestly seeking with them, and by them as instru­ments, to understand the will and minde of their great Lawgiver, in attending on his sayings, & so to all helps for the understanding and usefulness of them; they having in that particular, for direction in those weighty affairs lying upon them, more especial need of being well furnished with wisdom in the knowledge of him, and teachings of his grace, Mat. 23. 8, 9, 10, 11. and 20. 25, 26. Yea, they are to defend and protect them from being hindered or regulated by any other worldly or humane power under them, in matters of their faith or fear towards God: they should set up no Lords in the room of Christ, over the consciences of men, nor to disturb them in their quiet and peaceable service of him in their generation, or limit them therein, unless in matters of circumstance, as to places and times, and the like, for some publick services. God hath set Rulers to be a terrour to evil works; and it will surely be a very evil work in any, to be Lords over Gods heritage in the forementioned re­spects, though under pretence of being Pastors or Feeders of them. 1 Pet. 5. 3. The Decree made by Darius that we read of, Ezra. [Page 115] 6. 6, 7, 10. may be here commended to them▪ the like in some cases may be needful and good for them to make now: Therefore Tat­nai, Shether, Boznai, and your companions, let the work of this house of God alone; do not hinder it directly or indirectly, by with­holding from them any thing to their furtherance, allowed them by the Law or Authority of the Nation, That they may pray for the King and his Sons. Yea vers. 12. he prophesies, The God of Heaven, that hath caused his name to dwell there, destroy all Kings and people, that shall put to their hand to destroy or alter this house of God at Jerusalem: the truth of which is Jesus Christ as now declared in the Gospel to us in these last days, and dwelling in the hearts and societies of those that receive and keep his sayings: and as this demeanor of his to the Jews in that case was accepta­ble then, so will it be acceptable now in the Rulers of the Gentiles; and the grace of God especially obligeth and requires it of Christi­an Magistrates, so to demean themselves towards the Servants of God under their Government, that they may have liberty and en­couragement afforded them under their protection, to lead a quiet and peaceable life in all godliness and honesty.

But it may be here said, How shall they know which are the Saints of God and right worshippers, that they onely may be so permit­ted and protected in their liberty by them?

To this I answer: They can hardly so perfectly know them, as to distinguish them from all others that are like to them, especially in these last days, there being so many that have specious shews & pre­tences of godliness, by whom yet the power of it is denied; so ma­ny Tares, that bring another and contrary fruit, that yet in their springing up are so like the Wheat, that they can scarcely be dis­cerned or distinguished from the Weat by the Servants, till by their fruit they appear. Mat. 13. 25, 26, 27. Likewise they when they are discerned, yet they are so mixed together with the Wheat, and growing so neer and like unto them, and seemingly from the same root or kernel, that they cannot be pluckt up without much dan­ger and detriment to the Wheat. There can be no Laws made, or course taken for the pulling out of the one, that will not tend to the infringement, disturbance, if not rooting up of the other also. There­fore though the Servants of the housholder, that as his Ministers are Rulers in the Field of the World, at any time should be such as can [Page 116] and do discern and distinguish between the Tares and the Wheat, and be assured of the rightness of their judgement according to the word of God the testimony of Jesus; (which is the key of know­ledge) yet they are not to endeavour by their Laws, or in the ex­ercise of their Power and Authority to gather out the Tares, but let them alone also, and so let both grow together untill the time of the Harvest, left they pluck up the Wheat also: vers. 29. Yea, it is to be feared and hath been formerly found true, If they enterprise such a work, they will pluck up more Wheat then Tares; Let them grow together therefore till the time of the Harvest. And this counsel of our Saviour they may take, without learning that voluntary humility, under the pretence of charity, in which is somtimes more policy then grace, to own and acknowledge all that have any such profession, appearance, or forms of godliness, as the true Wheat, or godly Person, the right worshippers, the one as contrary to another, at least in the issue and fruit of their doctrines and wayes, as light is to darkness: if in listening to the testimony of Jesus, and of the grace of God as manifested in him, which are the great things of his Law, they have been helped to understand and know the voice of the Son of God, the great and true Shepherd, and so where he feeds; which grace is much to be desired and fol­lowed after, in inquiring at the mouth of his testimony, as decla­red in the Gospel, as Cant. 1. 7, 8. Then as by it they are also helped to discern and distinguish the voice of a stranger, they are not to follow it, but to avoid and have no fellowship with such (as by the true light they discern to have a form of godliness, but deny the power thereof) in their unfruitful works of darkness, but rather reprove them, yea, to note them to others, and admonish them, To mark and avoid such as cause divisions and offences, contrary to the doctrine which we have learned of the first A­postles: for such serve not the Lord Jesus, but their own lust, appetite or will, and by good words and fair speeches, deceive the hearts of the simple: and so to reprove them with all long suffering and doctrine according to their capacity, Joh. 10. 4, 5. Rom. 16. 17, 18, 19. Eph. 5. 11, 15. 2 Tim. 3. and 4. 1, 2, 3. such instructions and counsel is generally good and needful to be heeded of all Christi­ans as Christians, the Rulers as well as the ruled, Psal. 101. 1. 4. and 40. 4. But for plucking up and gathering into bundles to cast [Page 117] into the fire, they must let that alone till the end of this corruptible world, even this world, (as Luke 20. 34, 35.) in which the children of it marry and are given in mariage; as opposed to that World, in which they that shall be counted worthy to obtain it, and the Resurrection from the dead, neither marry nor are given in mariage, but are as the Angels of God: of this World, the glori­ous, peaceable and righteous Kingdom and Government of Christ is not, John 18. 36. Therefore in this World his Servants must have tribulation, Joh. 16. 33. either by bodily persecution they that will live godly in Christ Jesus shall fall by the sword, by flame, by captivity & spoil, the brother delivering up the brother to death &c. and so they have suffered already many days, as Dan. 11. 33. Mat. 24. 9, 10. 2 Tim. 3. 12. or else also and more abundantly in the lat­ter dayes, and especially when through Gods: stirring up the hearts of the Kings of the Earth, to hate the whore and burn her flesh with fire, Rev. 17. 16. there shall be some abatement of the other more gross and bodily persecution, they shall be holpen with a little help; then shall they have great tibulation and vexation to their righteous souls, by means of many cleaving to them by flatteries; and then also many of them of understanding, falling to the per­nicious wayes of the spirit of antichrist, coming with greater de­ceiveableness of unrighteousness, then ever; and this for tryal to the rest by them: which kinde of tryal must continue, for the making them white, till the time of the end, Dan. 11. 34, 35. at which time of the end, Daniel must stand up in his lot, chap. 12. 13. mean time, and still more abundantly in these latter dayes, Ma­ny false Prophets shall arise, and shall deceive many, saying, Lo here is Christ, and lo there, and because iniquity shall abound, yea, evil men and seducers, shall wax worse and worse, deceiv­ing and being deceived; because also under more specious pre­tences of godliness, Therefore the love of many shall wax cold, and so cold, as there shall be scarcely any faith left in the glorious and high-spirited professors of it, to expect and wait for, nor any love to or desire of his appearing the second time; but every one taking up short in some fancy or shadow, instead of the substance, Mat. 24. 11, 12, 13. 2 Tim. 3. 13. Luke 18. 8. with Mat. 24. 23, 27. This is not the time for our mighty God and Saviour to come, and all his Saints with him, and take to him [Page 118] his great Power and Raign on the Earth. Zech. 14. 5. Rev. 11. 17. with chap. 5. 9, 10. and 20. 6. 1 Thess. 4. 14 15, 16, 17. But when this world shall be at an end, then will he send his Angels (men, as men, are too weak and insufficient for such a work) to ga­ther out of his Kingdom all things that offend, and them that do ini­quity; Then shall the Righteous shine as the Sun in the Kingdom of their Father, Mat. 13. 24, 30, 36, 43. In the mean time it's his counsel to all the Servants, Let them both grow together, as afore­said. All then that the most Christian Rulers, or Magistrates, are capabable of doing in this matter for the Servants of God, the chil­of the Kingdom in this World, and more is not required of them, is, to afford such liberty, & protection in that liberty, that believers may lead a quiet and peaceable life in all godliness and honesty under them; which yet will be so, as the beloved among the daughters, many of which are as lions set on fire of hell; their teeth are spears and arrows, and their tongue a sharpe sword, Psal. 57. 4. As the Lilly among Thornes, that will be shooting and scratching at them privily, when they cannot more openly, as Psal. 11. 2. and 64. 2▪ 5. and so under ignominy and reproach, as Gods hidden ones, and suf­fering tribulations still. The Magistrates themselves, if they will live godly in Christ Jesus, must as Christians come under the same re­proach and cross of Christ, they cannot free themselves nor others of it, neither is it a good Spirit that leads to desire freedom from it here, where Christ suffered it; they cannot bring forth the Righteousness of his people that have waited for him as the light, and their judgement as the Noon-day: they, if they will demean themselves as Christians, with the rest of their brethren, must rest in the Lord, and wait patiently for him for the accomplishing that; when all evil doers shall be cut off, so as they shall not be▪ Then the meek shall inherit the Earth, and shall delight themselves in the abun­dance of peace, Psal. 37. 5, 6, 11, &c. The perfect and full accom­plishment of those Prophecies, Psal. 101. 5, 8. will be found in and by the true David, the Son of David, the Lord Christ, when he shall receive the Congregation; and of him it's spoken, as Psal. 75. 2, 3, 10. and 2. Whoso privily slandereth his Neighbour, he will cut off; yea, him that hath a high look and proud heart, he will not suffer: It's the Lord onely that searcheth the heart, and trieth the reines, yea, he will early destroy all the wicked of the [Page 119] Land, that he may cut off all wicked doers from the City of the Lord; pluck up all the Tares and every thing that offends, out of his Kingdom; all the hornes of the wicked he will cut off, and break them as a Potters vessel, that can never gather together, or be made whole again: Then shall the World be established, and setled in a standing posture, that it shall never be changed, moved or altered, nor the Government given to another people, for he shall judge the people righteously, Psal. 96. 10. But it is the World to come, of which we speak, which is fully to be in subjecti­on unto, and under the Government of Jesus Christ: till then, there will be nothing but mutations: compare Psal. 102. 25, 26, 28. and Heb. 1. 10, 11. with Heb. 2. 5, 6, 8. In the mean time, as no man is found capable of, or worthy to do such things; so neither is it required of them; and the aspiring at high things, or things be­yond their sphere, will prove very dangerous and destructive to them. Davids example and instruction, Psal. 131. is good for them to observe. It were well if they would observe Gods counsel in doing those things they might do, and which he requireth of them, which according to the instructions of the Gospel fore▪considered, appears in this matter to be this:

That Christian Magistrates, or Rulers of the people, afford li­berty and protection as aforesaid, unto all that do profess or pretend to desire to worship, acknowledge, & serve God in Christ according to his Word or Scriptures: I say, to defend and protect them in their worship and service, if under such pretence, and seeming or out­ward profession, they do not grossly blespheme Him, his Son, his Word and Name, as therein plainly declared, so as they therein re­linquish and cast off the outward acknowledgement of Him and his Name, as Levit. 24. 11, 16. Deut. 17. 1, 6. or if under such pretences, or otherwise, they do not bend themselves to do any thing wittingly, tending to the damage, injury, or harm of others, in body, estate or name, in vilifying or reproaching their persons, or being otherwise injurious to them in such things, as Levit. 24. 18, 23. and Deut. 19. 11, 14▪ 16, 21. Those things fall within the reach and power of the Magistrate to discern, and he is Gods Minister to execute wrath accordingly: yet even in such things as those, and with allusion to those very Scriptures, where it is written, An eye for an eye, a tooth for a tooth, (Levit. 24. 20. Deut. 19. 21. [Page 120] Exod. 21. 24.) our Saviour gives this general instruction to be­lievers, as his Disciples, That they should not be strict or exact in requiring such reparation or satisfaction by way of equal punish­ment to be inflicted by the Magistrate on them that did them in­jury; but rather suffer wrongs, and pass by injuries, Mat. 5. 38, 39, 40. with 1 Cor. 6. 7. according to the more abundant com­ing forth of the grace of God that bringeth salvation to all men, in that appearance of it by Jesus Christ, more abundantly instructing and leading to mercy, and quiet waiting for the reward after. And such instructions being generally given to his Disciples, may be of this use to Magistrates and Rulers, to instruct, that it is suitable to the full coming forth of the Gospel and grace of Christ, that in their Laws of that nature there should be provision for shewing more mercy; and in the execution of them, not such strictness and severity as was under Moses. At least when and so as in shewing mercy, they may do nothing to the greater damage of others, in which the wisdom of God will best instruct them. (But to return to our business.) If also under such pretences of worshipping God (as aforesaid) or otherwise, they do nothing tending directly to the disturbance of the peace of the Nation where they live, to the mov­ing or sowing sedition, or in contempt of the Authority set over them, and so using their liberty or pretence of liberty in Christ, for a cloak of pride & maliciousness so grossly, if so, the Magistrate is Gods Mi­nister to execute wrath for such things, be they committed under what pretences they will, as may appear, Act. 24. 5. compared with ch. 25. 8, 10, 11. where Paul acknowledgeth, That the doing such things, as some of them they charged him withall, as moving sedi­tion, offending against Authority, doing willingly any wrong to his Neighbour, had been worthy of death, or of bonds, accor­ding to the nature and degree of the offence: so Peter signifies, 1 Pet. 2. 14, 15 16, 20. and 3. 9. 10, 11, 13, 14.

Otherwise they are to afford liberty and protection as aforesaid, and so to all such as are quiet in the Land; and in so doing, they shall certainly be a protection, defence and shadow, as the Night in the midst of the Noon-day, unto Gods people that do rightly worship him, walking acording to the teachings of that grace that brings Salvation to all men, which teacheth them to lead a quiet and peaceable life in all godliness and honesty; such a pro­tection [Page 121] they shall therein assuredly be to all such, as under their Government they may more freely, chearfully and with enlarge­ment, though still bearing the Cross of Christ, lead such quiet and peaceable lives in all godliness and honesty; which that they may do, God likes it well, and requires it of Governours, even all in Au­thority, further,

2. That they should, as publick Masters or Magistrates, give unto those under their Authority those things that are just and e­qual, equally distributing justice, and throughly executing judge­ment between a Man and his Neighbour; considering, that they have a great Master in Heaven, that hath set them as his Mini­sters, to be a terror to evil works, a revenger of wrath on them that do evil, in those things within their sphear; to discern and judge which are especially (if not onely) such things, as in which one man sins against another, 1 Sam. 2. 25. and so for the praise and en­couragement of them that do well. Rom. 13. 1, 4. 1 Pet. 2. 14. Col. 4. 1. Jer. 7. 5. Take heed of decreeing unrighteous decrees, such as are grievous and oppressive, and tend to turn away the needy from judgement, and to take away the right from the poor of the people, Isa. 10. 1, 2. Oppress not the Stranger, the Father­less and Widow, shed not innocent blood, neither walk after other Gods, to your hurt, Jer. 7. 9. Trust not in oppression, become not vain in robbery, Psal. 62. 10. Ʋndo the heavy burthens, let the opppressed go free, break every yoke, before made to the en­slaving the people, Isa. 58. 6. God standeth in the Congregation of the mighty, he judgeth among the Gods: How long will ye judge unjustly, and accept the persons of the wicked! defend the Poor and Fatherless, do justice to the afflicted and needy, deliver and rid them out of the hand of the oppressors, Psal. 82. Open thy mouth for the dumb, in the case of all such as are ap­pointed to destruction; open thy mouth, judge righteously, and plead the cause of the poor and needy, Prov. 31. 8, 9. A great evil it is under the Sun, and yet too general, The oppressed have no com­forter, while on the side of the oppressors there is power; but judg­ment and justice is violently perverted. Eccles. 4. 1. and 5. 8, An evil that tends much to the straightning the believer, in his leading a quiet and peaceable life in all godliness and honesty: while their oppressions are such, and their oppressors so impowered, It's a great [Page 122] disturbance and molestation to them in their worship and service of God; they have not the like opportunity or freedom to it in many respects that they should have, if justice and judg­ment were throughly executed between a Man and his Neighbour: yea, many times by the oppressiveness of the Laws, and burthens on the people, and room left for inequality in the execution of them, it becomes a very hard and difficult matter, to live honestly a man with his Neighbour, or under the Authority. It's certainly evil, oppressive and destructive to the well-being of a Nation, when the Laws and Ordinances of men in it are such, and so impossible to be honestly kept and submitted to, that men are forced to break or sin against them generally, that they may subsist in their way of honest Trade or Merchandize: besides, it hinders the believer from that opportunity he should have, for endeavouring the good of, and doing good to his Neighbour, according to his capacity. And that such evils and miseries may be avoided, and the forementioned general counsels and directions may the better be observed, I might adde a third.

3. Let them seek peace and pursue it, Psal. 34. 14. It's in­struction and counsel generally good to be observed by them in their places, as well as by others in theirs; If it be possible, and as much as lieth in you, live peaceably with all men, Rom. 12. 18. and so with all Nations. David was a man exercised in war from his youth, and was very valiant and successful in the name of the Lord, and shed much blood; yet not delighting in it, but prusuing and following after peace with his Enemies, as one earnestly desirous to obtain it, if it might, be without war or blood, and that for their good; whence he complains of it, as a great grief and trouble to him, My Soul hath long dwelt with him that hateth peace: I am for peace, or a man of peace, but they are for war, even when I speak of, and offer terms of peace, Psal. 120. 6, 7. Yea, the Psalmist makes this general Prayer, which indeed is also a certain prophesie, and shall have its accomplish­ment on the subjects of it, sooner or latter, Scatter thou the peo­ple that delight in war, Psal. 68. 30. It is a great national bles­sing, and to be desired; yea, as the conclusion of the blessing where­with the house of Israel was to be blessed, adding to the comfort and sweetness of all the rest, To enjoy peace in the Land, or Na­tion [Page 123] where they lived, Levit. 26. 6. Numb. 6. 26. Yea, there­fore they were to pray also for the peace of the Nation and City whither they were carried away Captives, that in the peace thereof they might have peace, Jer. 29. 7. Christian Rulers then should take heed their feet be not swift to shed blood, lest their hands be defiled with blood, and their fingers with iniqui­ty: Not to be forward to make war, unless necessitated thereto, for defending and preserving the peace of the Nation, And there­fore with good advise make war, Prov. 20. 18. and 24. 6. Yea, fi [...]st sitting down and counting whether they be able (by the peoples hands and purse, for they should consider, no King goes to war at his own charges) to manage and bear the charge of such a war: else while the Enemy is yet a great way off, our Saviour saith, Wise Governours will send an embassage, and desire conditions of peace. To have peace in our borders, as Psal. 147. 14. is to be prized as one of the greatest outward mercies, if God see it good to give us opportunity to enjoy it, though with some dis­advantages. By means of it, them that are in Authority shall have opportunity put in their hands, to take off the heavy yokes that make the oppressed to groan, and to see to the protection of such as do well, and to have their eyes about them, with which they may scatter the wicked at home, and from about the Throne. Whether they will wisely improve these opportunities to these purposes or no, that may be a question; which if they do not, God will in his time take them from them again: For to him that hath, shall more be given; but from him that hath not, (or that retaineth or im­proveth not) shall be taken, even that which he had, seeing he did not rightly use or improve it. Likewise,

By means of such outward peace, especially the forementioned directions being heeded by them in Authority, the believer shall have more freedom and liberty to worship God, without distur­bance, and endeavour the good of men, according as God hath given him a heart and capacity, by being Messengers of the peace of God to them, praying for them, and shewing forth the vertues of Christ among them; which is more suitable to their Spirit, then to be fighting with them.

Against all this, some may happily say: We speak as not under­standing the Visions or Prophesies proper to these times, or which [Page 124] are now to have their fulfilling, which (say they) speak of the Saints destroying, conquering, and bringing under all their Enemies by the material Sword, and so taking and possessing the kingdoms of this World, and so Christ taking to him his great power and raigning in his people, and that by such means, and in the time of this mortality: which considered, might encourage and put for­ward all Christians, the Rulers and Ruled together, to go on furi­ously and confidently, without deliberate advisement, yea, without president or rule, conquering and to conquer all that is before them, by their power and Sword, now while it is in their hand; and not to seek peace, but rather count it their honour, as Christians or Saints, to be further imployed in war.

In answer to this, we say, We cannot indeed boast as others do, of our understanding the Visions of the times; but freely ac­knowledge our great weakness and ignorance in them, as a fruit of our more fundamental ignorance in, or want of skill to make use of the Vision of all Visions, which is the Key of knowledge for the opening them, and whatever else is hard to be understood: nor desire we at this time, much to lengthen our discourse; (having been large in it already) yet briefly this we say, first, We read som­thing of the Visions of these latter dayes opened by our Saviour in his answer to the Disciples question, Mat. 24. 3. which question had two things distinct in it, (viz.) When shall these things be, (namely, the things he had foretold about the destruction of Jeru­salem, and their Temple) and what the signe of his coming, and of the end of the world? It may seem the Disciples thought, that the destruction of Jerusalem, and his second appearing, and the end of the world should have happened together; and happi­ly were not yet able to understand, or bear the hearing of another and longer time for his coming and the end of the world, then for the destruction of Jerusalem: however, our Saviour answers to both the parts of the question together: and though some of his par­ticular applicatory sayings, by way of direction to them, (as vers. 16, 20.) are with more peculiar reference to the first, which was to fall out in their day; yet all the predictions or things foretold to fall out, as fore-runners of both, are generally to be applyed to each; signifying, That the same things, and much in a like manner, that did fore-run the destruction of Jerusalem, shall also fore-run [Page 125] the second appearing of Christ, and the end of the world; but still more fully according to the predictions, as the last fulfillings of prophesies are alwayes the clearest and fullest. Now there we read that the Believers, the Saints of God, the Disciples of Christ shall hear of wars, and rumours of wars: in that he mentions wars, as distinct from rumours of wars, in Matthew and Mark, it's clear that by wars he means, such as are neer them, in those Nations and places where they live: but then in that of them, as well as of the rumours of wars in other places, he saith, They shall hear of them, he clearly signifies, That the Saints or Disciples of Christ, (as such) shall not be actors or ex­ercised in them. It's none of their proper quarrel or fight for their kingdom, though there may be in them much of Gods quar­rel against, and executing wrath or vengeance on many of their oppressors, by stirring them up one against another, or stirring up some against them, that may after prove such themselves under a­nother form; but the Saints or Disciples of Christ, (whose work is not to avenge themselves in this day; see Rom. 12. 18, 19, 20.) they as such are but Spectators, as Strangers and Pilgrims, looking on, and hearing the tumults and commotions between one and another, and wisely considering the work of God therein, and lifting up their heads, for the nigh drawing of the day of their redemption, of which they know these are forerunners and signes, though they look not for it by this meanes: yet many of them, as part or members of the Nation where they live, may also be exercised on the defensive part, or on that side where they understand good ground, and that warrantably, and may be eminently instrumental, more then other men, as in any national good work they joyn in; but not actors as Saints, either for their kingdom, or by way of revenge against any: for saith the Text, Nation shall rise against Nation, and King­dom against Kingdom, (not the Saints against the Nations or Kingdoms.) It follows, and there shall be earthquakes in di­vers places, and famines, and pestilences, and fearful sights, and great signes from Heaven, Mat. 24. 7. Mark 13. 7. Luke 21. 9, 10, 11. and together with these, and all this time, he saith, Many shall come in my name, saying, I am Christ; yea, many false Christs, and false Prophets shall arise, with so fair pretences and great flourishes, and at last shewing great signes and wonders, [Page 126] if possible to deceive the very elect; yea, and they shall deceive many, (except those dayes should be shortened, none would be saved or preserved, in the expectation and patient waiting for the coming of Christ) telling them▪ Lo here is Christ or there, in this or in that appearing the second time, and accomplishing the promises you wait for. Or as there were false Prophets among the people, and those the generality of the great seers of the Visions of the times, a little before the Babylonian captivity, which did fore-run the first appearing of Christ; that told the people, They should have as­sured peace in that place, and at that time, and should get it then, by resisting the Caldean▪ and so by their Sword and the help of o­ther Nations, and so, that the issue thereof should be, that they should neither see Sword nor Famine, but the promises of assured peace and settlement for ever, which the Fathers died in the faith of, not having received, should presently be accomplished: and with these (carried on with so much violence, height of Spirit, and flourishes, as if they had it from the oracle) they greatly deceived the people; (as Jer. 14. 13.) neither in those dayes were there any Prophets of the Lord, that durst speak a word against them, unless one or two that also sate alone, and were hooted at by every one, because of the assembly of the mockers that devised against them, to make their doctrine and prophesies as odious as they could, and to smite them with the tongue, and for the tongue, and so on the cheek, (as 1 Kings 22▪ 24.) so as might tend to their re­proach and make them hold their peace, and resolved not to give heed to any their words, Jer. 18. 17, 18. even so there shall be false Teachers and Prophets arise among the Christian Gentiles, tending to their enslaving by the spirit of Antichrist, the mystery of iniquity, which shall fore-run the second appearing of Christ, (as a little before their enslaving by the grosser part or flesh of Antichrist did) that will in like manner privily, under pretence of the contrary, bring in damnable heresies, (even such as in which the Lord that bought them is denied, the promise of his second personal appearance, or at least the patient looking and waiting for the blessed hope, until that glorious appearance, is by the assembly of the mockers scoft at) telling them, They shall have assured peace in this place, that they shall get the peaceable and glorious kingdom of Christ by the [...]r Sword, and the like: But before all these, he saith, (Luke [Page 127] 21. 12.) They shall lay their hands on the Saints, and perse­cute them, and they shall be brought before Kings, Counsels and Synagogues▪ and into Prisons for his names sake; Yea, they shall kill them: which though all the three Evangelists, Matthew, Mark, and Luke, mention after the other, yet Luke saith expresly, They shall be before those things forementioned, which shews, as we have noted before, That these wars, commotions and abounding of Spiritual iniquity, together with them here spoken of, are those that shall happen after bodily persecutions have been before suffered by the Saints, and at the time in which there shall be some abatement of them, to which abatement, these very commotions themselves shall be some help instrumentally; yet even of these together, the wars and commotions, by Nation battering and clashing against Nation, and the abounding of more spiritual iniquity after some cessation of bo­dily persecution; These together, saith he, are the beginnings of sor­rows, or calamities and miseries, the outward occasions of sorrows, not of joyes, though going before as accomplishments of his word, and so making way; joy shall come in the morning of the ap­pearance of the Son of man, and the resurrection of the dead: But the end, he saith, is not by and by, these are but the beginnings of sorrows. Now when we read of such predictions, and in such terms, and see the beginnings of the accomplishments of them in our day, yet we do not account our selves or Christian Magistrates, thereby obliged to put our selves forward with desire to contend or [...]ight with others, or to provoke them to wrath, or pick quarrels against them, or to neglect any advantage or opportunity for peace with them, any more then we account our selves obliged to joyne with the false Prophets, and follow them, or else to do what we can to be occasions of furtherance to the spreading of their princi­ples, that we may have some work to strive and fight with them: but if God do by his providence call us to defend our selves, or our Nation, against those that are for war and contention, and will not be quiet in such troublous times; And so if God in like man­ner call us to contend for the Faith of the Gospel, and strive toge­ther for it; In following him, we know we are in his way, and may expect his blessing, and have no cause to be terrified by our adversaries: and that we may do, and yet not delight in war, but seek peace, and be for it, even while they are for war; which we [Page 128] cannot but do, knowing that it's generally true, That all wars and fightings come of mens lusts, &c. Jam. 4. 1, &c.

Again we read, Rev. 17. 16, 17. of Gods putting it into the heart of the Kings of the Earth, (not Saints as Saints, but earthly Rulers and Governours) to hate the whore, and make her deso­late and naked, to eat her flesh, and burn her with fire: but not that they shall then give their power unto Christ, or into the hands of the Saints, (they are not to come by it on that fashion) but their power that was before in the whore, they shall establish and give into the hands of the beast, the wordly power and ma­gistracy, (which is a power ordained of God) until the words of God shall be fulfilled, which will not be by and by. There is some time for the spirit of Antichrist to be revealed and lifted up, and that may be promoted by those powers that destroyed his flesh, or grosser part: which yet if it should be so, yet we know we have cause to acknowledge and thank God for his great goodness, wis­dom, and power manifested and exercised towards his people, and for the good of all, in occasioning such enlargement and freedom from under bodily persecution and restraint, by means of these wars and commotions, though they in themselves be evil, and not to be desired by us on any people: being indeed at least the begin­ning of his judgements and plagues for contempt of his Gospel, and despising his people: yet out of these evils, they being but the beginnings of his judgements, God that is infinite in wisdom, and wonderful in working, hath brought forth much good, and that for the good & benefit of these Nations: we may say, Gods people have had more enlargement outwardly in divers considerations, to lead a quiet and peaceable life in all godliness and honesty, then is probable they could have enjoyed without these wars and commotions, God having begun here to make use of them, for burning the flesh of the whore. We may say, God hath made them, and yet doth, as the Earth opening her mouth, and drinking up the floud that the Dragon sent out of his mouth to destroy the woman, the despised Church of God here on Earth, Rev. 12. 16. Even as when Saul was at the heels of David, the Philistines invading the Land, oc­casioned his sudden taking off from his pursuit, 1 Sam. 23. 26, 28. so we have seen, when in one generation of men, that assu­med the titles of Lords over Gods heritage, the Dragon had sent [Page 129] out a great floud of persecutions and Laws, to compel to commit fornication with the Whore. The beginning of these wars and com­motions in our Nations, tended to the drinking up the floud, and so helped the woman. And likewise when in another generation of men, that laid aside the titles, but would have had and exercised the same power, and more binding over the consciences of men, the Dragon had prepared to send out a floud of like and more danger­ous consequence then the former; the continuance and oft renewing of the same wars, hath been opening the mouth of the earth, to the drinking up, or obstructing the issuing out of that hitherto; and what they would yet do, if they could be setled by Authority in the power desired by them, or what may issue forth by a third sort or generation of men, whose eyes are lofty, and their eye-lids are lifted up, when ever things come to a settlement, and as they get leisure and opportunity, we yet know not, or do not determine; though cause enough to suspect, that Satan being angry with the Woman, because he cannot have his will otherwise over her, will by them be making such war as he can and finde out, new engines not so discernable, to be for that purpose, and therefore more dangerous, for the wearing out the poor remnant of her Seed, that keep the Commandments of God, and have the Testimony of Jesus: as some hinderance to which, we see God makes use of the remaining wars and commotions, and not onely of them, but of the changes of his providences with us, pouring us from vessel to vessel: and from these considerations we cannot but see Gods great wisdom and goodness to admire it, even in his terrible and strange works towards the children of men; and may further learn with thank­fulness, and without murmuring, to submit to his Government and wil. Yet for all this, the grace of God and the instructions of the Gospel, do lead us, not to desire the continuance of war and blood to our own or other Nations or people, any more then the same grace would have directed David to have desired the continuance of, or the renewing the Philistines war upon Israel, because God made it an occasion of good to him; but on the other hand, to desire the welfare of all, and not the woful day to any; though sometimes we are to pray for Gods ashaming, confounding and blasting them in their enterprizes, yet that so as may tend to their good▪ & to the good of every of them, until any be wholly given up of God, as before we [Page 130] have noted in our discourse about prayers, and as may be seen in Jer. 17. 16, 18. compared with Psal. 83. 15, 16, 17. And so we may and are to desire with submission to his will, for peace in our dayes and in our land, and more especially where his name is, and with other Nations also; though happily when we have it, that which is for our welfare, may become a snare through mens abuse of it, as before; yet seeing the thing is good in it self, and a mercy to good ends given, it's therefore to be desired and pursued by us, though with submission to his Appointment and Government; and Christian Magistrates or Rulers, not to be provoked or stirred up to war with any other Nation or People, when they may have peace with them on any honest and just terms; but rather counselled by the wisdom of God: In the multitude of people is the Kings honor, but the want of people is the destruction of the Prince: he that is slow to anger is of great understanding, he is an imi­tator of God, and like to him, to which his grace that brings salvati­on to all men, now especially obligeth since the appearance or coming forth of it by Jesus Christ: For the Son of man came not to destroy m [...]ns lives, but to save them, Luke 9. 56. but he that is hasty of Spirit, exalteth folly, Prov. 14. 28, 29. The Scriptures writ­ten aforetime, are written for our instruction, on whom the ends of the World are come; and so these general Gospel-instructions proper to our time, and so proper, that though these battels and wars of the latter dayes be of the Lords permission, and accom­plishments of his word, and he brings much good out of them and gives gracious warning to all people in them, intending much good to the survivers by them; yet seeing they are in themselves evil things, he hath not appointed his people to be desirers and hastners of them, or delighters in them; but it may be and is truly said by himself of the battels of the latter days. Rev. 16. 13, 14. John saw three unclean spirits like frogges, come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet: (there are evil instruments enow to be imployed in such services, good Angels need not, (1 Kings 22. 19, 20, 22.) For they are the Spirits of Devils working miracles, which go forth unto the Kings of the Earth, and of the whole World, to gather them to the battel of that great day of God Al­mighty.

[Page 131]Yet for further answer to the apprehensions forementioned, we might here adde, That we do also read of a consumption determined upon the whole earth, in which as the conclusion and putting an end to all battels of the Warriour, Gods anger shall cease in the perfect destruction and conquest of all the Enemies of Christ and his people, that they shall never rise or get head again to their disturbance; and therefore compared to that of Midian, Judges 8. 28. and to that of Egypt at the Red-Sea, Isa. 10. 23, 25, 26, 27. And that in this all the Saints, as children of the Resurrection coming with the Lord at his second appearing, shall have share, and be as his Army, Isa. 24. 1, 19, 23. with Rev. 19. 11, 12, to the end. Zech. 9. 9, 10, 11, 12, 17. and 14. 5. This honour have all his Saints, (not onely some in one age) To bind their Kings in chains, and their Nobles in fetters of iron: to execute on them the judge­ment written, Psal. 149. 5, 9. and so that Jer. 51. may be applied either to him, the Lord, Captain and Leader, the portion of Jacob, the Former of all things, the rod of his inheritance, the Lord of Hosts, that he is Gods Battel-Axe, with which he will break in peices the Nations, &c. and so he is in these beginnings of breakings, in which he makes use of them as instruments one a­gainst another; or it may be applied to them that are his Israel, though that word Israel is not in the text, but put in by the Trans­lators, because found in another place in a like expression concern­ing them, Jer. 10. 16. and so they shall all, as Saints and chil­dren of the Resurrection, have share with him, when he comes him­self to make a full end: but this here may seem more peculiarly appli­ed to his person, as may appear by comparing vers. 18, 19. with Isa. 41. 1, 28, 29. and chap. 42. 1, &c. and 49. 3, 7. Yet as be­fore, all his Saints, even them that have made a Covenant with him by sacrifice, that are reconciled to God by Jesus Christ, shall be gathered together to the conclusion of all, in that last and great day of battel, when our God shall come, and shall not keep silence, a fire shall devour before him, and it shall be very tempestuous round about him: when he shall call to the Heavens from a­bove, and to the Earth, that he may judge his people, Psal. 50. 3, 4, 5. This shall be different from every Battel of the Warriour, it shall be a perfect conquest, and breaking off the yoke, a con­sumption and destruction of the Enemy, of all the persons of the ma­liciously [Page 132] wicked and ungodly, and of all their power, by a wonderful mighty hand of God, in the glorious appearance of Jesus Christ, and the children of the Resurrection with him, by a two-edged Sword proceeding out of their mouth, the quarrel of his covenant, the venge­ance of his Gospel poured out in fury on the head of the wicked, in all strange & wonderful judgements meeting together, with burn­ing, and fewel of fire, to make an utter consumption: and yet all this without the use of material Weapons on their part, or any loss or detriment to them; whereas every battel of the warriour is with confused noise, a cry on both sides, whoever gets the Victory, and with garments rolled in blood, but this shall be with burning and fewel of fire: for behold, the Lord will come with fire, and his Charets like a Whirl-wind, to render his anger with fury, and his rebukes with flames of fire: for by fire and by his sword, will the Lord plead with all flesh and the slain of the Lord shall be many, Isa. 66. 15, 16. For now the Go­vernment shall be laid upon his shoulders, that Son born to us, Isa. 9. 4, 5, 6, 7. This could not be done before, while the Govern­ment was on any of the servants; He looked and behold there was no man. Then his own arm brought him salvation, &c. Isa. 59. 16, 21. and 63. 4, 5. 6, 7. compare also Isa. 34. 1, 6, &c. to the end. and Isa. 35. total. with 2 Pet. 3. 10, 12. 'Tis that day of the Lord when he shall be revealed from Heaven with his mighty Angels, when he shall apear the second time without sin to the salvation of all that look for him, that shall burn as an oven, and that shall be herein also different from all the battels of the warriour [...] then all the proud and all that do wickedly shall be as stubble, they shall none of them be left for instruments in accomplishing these last sweeping desolations, as now they are in the beginnings, neither shall any of the Saints or Righteous perish in them, or be as fewel to that full coming forth of the fire of his jealousie, as they may and do many of them partake of these lesser judgements, and fall among the rest in them; but then even they shall return again with songs of deliverance, and this shall then be the portion of their cup, to the participation of which, there shall be none wanting, They shall tread down the wicked, for they shall be ashes under the soles of their feet, in that day when I shall do this, saith the Lord of Hosts. We may say here, Let us stablish our hearts, and in pa­tience [Page 133] possess our souls in the hope of that day: for he that shall come, will come, and will not tarry longer then the appointed time; yea, for the Elects sake the Lord will shorten the evil days. In the re­mainder of which, that we may stand, as God counselled his people in that Mal. 3. To remember the law of Moses his servant with the Statutes and Judgements: assuring them they had yet a time to wait for the accomplishment of these promises; and that before the coming of this great and notable day of the Lord, he would send them Elijah, &c. which had a first fruits of fulfilling in John Baptist, sent in the Spirit and Power of Elijah; but must be yet more clearly and fully accomplished to that people, (at least) according to the expressions, a little before that second and glorious appearing of Christ, To turn the hearts of the children to the fathers: so our Saviour as well saith, Elias verily cometh first, yea, must first come: as that he was then already come, and that was he, if they would receive him: (namely, John Baptist) which in­deed had they, and been turned to the Lord by him, there had not been that need for another accomplishment of that Prophesie for that work: but they rejected him and the Lord too. Therefore still to do that work, Elias must verily first come. Now I say, As the Lord counselled them in the mean time, and till that first appearance of Christ, before which that promise had its first fulfilling, To re­member the law of Moses his servant, so we are further counsel­led, as in the prophesie, Hab. 2. 2, 4. That we may be strengthened to run with patience, the race set before us; to read the vision where it's now more plainly written, looking unto Jesus: &c. For consider him that endured such contradiction of sinners a­gainst himself, lest ye be wearied and faint in your mindes; ye have not yet resisted unto blood, striving against sin, Heb. 12. 1, 4. Be but patient a while, the coming of the Lord draws nigh; then you shall not need to run back to Moses, nor to be under a Law so suitable to servitude, bondage and misery: But the Law shall go forth out of Sion, and the Word of the Lord from Jeru­salem, to judge the Nations; for he shall judge among many people, and rebuke strong Nations afar off: and they shall beat their Swords into Plow-shares, and their Spears into Pru­ning-hookes and the Nations shall learn war no more: then shall the Earth be full of the knowledge of the Lord, as the Waters co­ver [Page 134] the Sea, Isa. 2. 1, 4. Mic. 4. 1, 4. Isa. 11. Then for all your shame you shall have double glory, in your own land; you shall re­joyce in your portion, &c. Isa. 61. We may not further enlarge to this, onely this word: Notwithstanding the day of the Lord draws nigh, and there is such full demonstration of it in the Gospel, and of the blessed hope then, that were it minded, were enough to stablish the hearts of believers in their patient waiting for the coming of the Lord, even as the husbandman waiteth & hath long patience for the precious fruit of the earth: yet still we finde it needful, and now as much as ever, to press the Apostles exhortation, 2 Thess. 2. 1, 2. The Apostle having instructed them, chap. 1, 6, 7, &c. That it is a righteous thing with God, to recompence tribulation to them that trouble you, and to you that are troubled rest with us, not without us, or before us: those of us, or of our body, that survive, must not prevent them of us that sleep; nor shall any one prevent ano­ther, 1 Thess. 4. 14, 16, &c. But they shall come together to the installing and sitting down in that rest, which yet remaineth for all the people of God, Heb. 4. 9. though the high-spirited Co­rinthians would have been fancying and concluding a raigning as as Kings without the Apostles, and the residue of their brethren: but the Apostle saith, He was sure if the time were come that any of them should raign as Saints, then they also should raign with them. But when will this righteousness of God come forth, in recompencing tribulation to them that trouble us, and to all that are and have been troubled for him rest together? it follows, When the Lord Jesus shall be revealed from Heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the pre­sence [...] of the Lord, and from the glory of his power: when he shall come to be glorified in his Saints, &c. till then, they shall none of them in these bodies sit down, nor shall their Righteousness shine forth till he that shall come do come; nor indeed will there be any long setling of the Kingdom or Glory upon any sort of men, (which may be a comfort to you) nothing but overturn, overturn, over­turn, till he whose right it is do come, and God will give it him, Ezek. 21. 26, 27. nor till then is it your time, as Saints, to wish for, or execute vengeance on them that as such, and for his names sake do [Page 135] trouble you, Rejoyce not now when thy enemy falleth, neither let thine heart be glad when he stumbleth, lest the Lord see it, and it displease him, &c. Prov. 24. 17, 18. but take the counsel fol­lowing in the 19, 20, and 21. verses. compared with Rom. 12. 18, 19, 20, 21. and chap. 13. 1, &c.

The Apostle, I say, having thus instructed them in the first chap­ter, makes use of these two things there discoursed of, namely, The glorious appearing or coming of our Lord, and Our being ga­thered together unto him, as the ground of his Argument, or as motives for the pressing such an exhorcation by way of usefulness. Now we beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in minde, or be troubled neither by spirit, (pre­tence of revelation) nor by word or letter as from the Apostles (by any doctrine, though pretended to be drawn from their wri­tings) as there will be enough in these latter dayes, pretending to be seers of the visions of the times, that will pervert things hard to be understood, to make them speak out their apprehensions; the Vision of all, as plainly declared, being to them, and so rendered by them to others, as a sealed Book. But we are to know, That the A­postles have not intended in any of their writings, telling us that the day is nigh, and the like, to signifie any such thing to us, as that the day of the Lord is otherwise at hand, then according to the in­structions in the first chapter. That day of rendering vegeance on them that trouble us, and rest to the troubled, is not so at hand, as to be made in this day, as some said of the Resurrection; or to come unto any before the Lord be revealed from Heaven with his mighty Angels, and we be all gathered together unto him: which two things to be accomplished together, the Apostle sets before us here by way of Argument or Motive, for the pressing his exhortation; signifying to us, that there is so much sweetness and consolation to us in them, there being such glory and excellency in the things themselves, the glorious appearance of the Lord in that personal body glorified in our nature, in which he suffered for us, and hath through sufferings obtained eternal Redemption, the faith of which (though yet we see him not with bodily eyes, nor do enjoy such per­sonal fellowship with him) leads even now to rejoyce with joy un­speakable and full of glory; what will it be then to enjoy his per­sonal [Page 136] presence, and immediate fellowship with him and the Father, and the holy Spirit, and so with him in his glory, (not in his weak­ness or abasement, as sometimes some did, but) in that glory, which he now actually possesseth in our nature, in his own personal body for us, even in the glory of his Father, and with his holy Angels, and we by that appearance to be changed even in our vile bodies, into the likeness of his glorious body, and so made capable of such sight of him as he is, and fellowship with him, and to be all ga­thered together? not onely Moses and Elias, but all that sleep in Jesus will God bring with him: surely we shall have good cause to say, Let us abide here, for this is our rest to which we were called by the Gospel; yea, and we shall be ever together with the Lord. Such, I say, is the excellency in the things themselves, as well as also there is every way so much suitable instruction to instruct us, and give us reason to the matter of the exhortation, (of which we may not here particularly treat) that the consideration thereof may and will frame us to willingness, to wait till then patiently for our sit­ting down, and for the accomplishment of the Prophesies and Pro­mises, as to the reward of all our service and suffering for him; yea, not to part with that hope for any fancy, or shadow, or whate­ver we are capable of enjoying in this day: Therefore comfort one another with these words, (saith this Apostle, 1 Thess. 4. 14, 17.) and here by these things he thus earnestly admonisheth and beseecheth them as before: and for further instruction about it, as well as especially to give us a reason why he so earnestly be­seecheth them, he further saith, Let no man deceive you by any means, for there shall be a great falling away first, and the man of sin revealed, &c. as if he should say, as our Saviour doth, Therefore I so earnestly admonish you to take heed, that no man by any means deceive you, because the latter dayes will be so pe­rilous through the abounding of the mystery of iniquity, under high forms and pretences of godliness, that verily there will many be deceived by them; yea, such will be the tribulations of divers sorts, though that the most eminent, trying, and dangerous, that if those evil dayes (which will be by most pretending god­liness, accounted glorious dayes) should not be shortened, no flesh could be saved; but for the elects sake they shall: and this un­derstanding of the latter instruction as a reason of the Apostles ear­nestness [Page 137] in pressing the admonition as aforesaid, is suitable, not onely to that of our Saviour forementioned, but likewise to other Scrip­tures, which (to mention the sum of many) do therefore exhort and beseech us with much earnestness, to redeem the time, and im­prove all present opportunities and advantages, for being well fur­nished with wisdom in the knowledge of him, and so with the Ar­mour of God on the right hand and on the left, to be therefore sober and vigilant, and watch unto prayer, because the dayes are evil, and like to be perilous still, as they grow nigher the end, in temptations tending to the deceiving and corrupting the believer from the simplicity that is in Jesus, and patient waiting for his coming; and because Satans rage is greater, as his time waxeth shorther, Eph. 5. 14, 16, 18. and 6. 10, 16. 1 Pet. 5. 8. with Rev. 12. 12. 2 Tim. 3. and 4. 2 Pet. 1. 12, 16. and 2, 1, 2. If any do think, that we have not a great, or the greatest part of that defection, or the overspreading of the spirit of Antichrist, the mystery of iniquity there especially spoken of, yet behinde, though it doth now already begin to reveal it self, and not onely secretly to work, (as then) yet in respect of the more full revelation of him, and overspreading of abomination by him, even to the further making desolate the holy place, (as before in his body or grosser part, to the desolating the outward Court) as among us Gen­tiles to be more abundantly and fully verified. If any (I say) to this do think or say, Not so; I could be glad to say, Amen, if I could finde it suitable to the instructions and fore-warnings of the Gospel: however, we may pray the Lord in mercy to cut short those dayes, for methinks the beginnings of them begin shrewdly to make desolate; what will be the issue, especially if Christ ans will not minde timely admonitions, but put far away the evil day? certainly these warnings are given, that we may take heed that no man deceive us. And were the premises considered, as it would be profitable to all Christians, so particularly to Christian Magi­strates, for their help and direction, in observing the forementioned counsels in every part of them; for were not the heart haughty▪ or the eyes lofty, lifted up and transported with the apprehensions and desires of setting Christ on his Throne, which is a thing done already by the Father; or of laying the whole administration of Government upon his shoulders, which is a thing they are [Page 138] wholly uncapable of, neither is it required of them, or like things: they would then be contented, and better qualified to exercise themselves in things within their compass, and might do many things for the good of the Nation and People under their Authority, which either they slight and neglect as things too mean, or too much beneath their spirits and apprehensions, as to the work they aim at and propose to themselves; or else they do refuse whate­ver appearance of legality and justice might be in it, because it seems to cross or clash against such their apprehensions and proposals to themselves of what they have to do. I shall say no more to this, nor to this point; In which we have shewed what those things are in general, that being equally observed and done by those in Authority, will tend much to the believers enlargement and futher­ance in leading a quiet and peaceable life in all godliness and ho­nesty.

4. We come now to the fourth and last consideration: What that is, that will especially furnish them to these things, and so is e­specially to be desired for them, and that is wisdom in the know­ledge of God in Christ, as declared in the Gospel, as now come forth to us, to have the heart well seasoned with the believing, ap­prehension, and tastes of the sweetness of the infinite graciousness of God to man-ward, as revealed in the face of Christ bringing sal­vation to all men, according to the manifestation and capacity af­forded us. This is that one thing of absolute necessity to us all, without which our souls cannot be good, or reconciled to God, Prov. 19. 2. 1 Pet. 1. 22. nor can we rightly worship God, or serve him acceptably and profitably in our generation: Wherefore let us hold fast grace, (Heb. 12. 28.) whereby we may serve God acceptably with reverence and godly fear. Hence the Apostle to Titus exhorting all believers, and in the last place servants, to minde as the main end of their whole conversation, The adorning the doctrine of our God and Saviour in all things; he propounds to them, to be diligently heeded for their instruction and direction hereto, The grace of God that brings salvation to all men, as it hath now appeared, teaching us more fully and plainly then ever in any former appearance, (which is suitable to that Heb. 12. 17, 18, 22, 25, 28.) that denying all ungodliness and world­ly lusts, we should live soberly, righteously and godly in this [Page 139] present w [...]orld, looking for that blessed hope, and the glorious appearance of the mighty God our Saviour, &c. And as here particularly Servants are directed to this, as that which will furnish them to their suitable demeanor; So the same thing in sum is pro­pounded to Masters, as a direction to that which may furnish them to their suitable demeanor to their servants, Eph. 6. after he hath given particular instructions to servants, suitable to those in Titus; and then added this general one, to furnish them to the observance of the particulars, That they do that which they do in singleness of heart as unto Christ: considering, how his grace both in that which he hath done for them, & in the hope set before them by him in the Gospel, teacheth them to demean themselves, as in obedi­ence and submission to him that hath ordered and appointed them to such service: Then he further addes, And ye masters do ye the same things to them: that cannot be with reference to the par­ticulars first mentioned; they are not as servants to obey their ser­vants, as their servants them: but with reference to the general in­struction added which he had last mentioned, in which is the key of knowledge for opening the rest: Do ye the same things to them: that is, walk ye by the same rule, guide and direction, as servants unto Christ in your place, considering you have a Master in heaven, as Col. 4. 1. let the consideration of him, his infinite wisdom, goodness, power, &c. as in Christ exercised and mani­fested towards, and over you and them, and the reward after, be ever with you for your direction. And what is thus applied in the case of Masters and Servants, may in a suitable sence be applied in the case of more publick Rulers and Ruled, as we have fore-noted from the Apostle Peter his comparing and joyning them together, 1 Pet. 2. and indeed, this was in all former ages looked upon by Gods Servants, as the onely great thing in order to all other things needful to be desired for Kings and by them, as in Solomon, Give therefore thy servant an understanding or hearing heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so a great people? And the speech pleased the Lord, that Solomon had asked wisdom, 1 Kings 3. 8, 9, 12. and what wisdom, David shews, even wisdom in the knowledge of him the God of his Fathers, 1 Chron. 28. 9. The great reason that the foundations of the earth are so out of course, [Page 140] is, because the Rulers of it walk on (in all their counsels and act­ings) in darkness, without the light and direction of that true light of the knowledge of the glory of God as now manifested in the face of Jesus, which they know not, neither will they understand, Psal. 82. 5.

Herein they should be directed in all matters to a right discern­ing between good and bad, and so how they ought to be a terror to evil works, and for the praise and encouragement of them that do well, and to administer justice equally: they should by it be enabled to scatter the wicked with their eye▪ and bring the wheel over them, being through it made quick-sighted, rightly to discern and judge them; and so directed by knowledge to demean themselves towards them: for by mercy and truth the King is pre­served; which mercy & truth are onely discerned in one, or agreeing in Jesus Christ, in whom they are met together for us, and do thence spring joyntly forth in the streames and vertues of them, to the Kings preservation; and in the light, instructions and teachings of them, to his direction, and so also for his preservation in the way, And so by mercy is his throne upholden, Prov. 20. 8, 26, 28. These things also belong to the wise; it's good not to have respect of persons in judgement, &c. Prov. 24. 23. The Prince that wanteth understanding is also a great oppressor: but he that ha­teth covetousness, shall prolong his days, Prov. 27. 16. David set­ting Gods loving kindeness before his eyes, and walking by the light and in the guidance and direction of his truth, Psal. 26. 3. was thereby preserved from those evils mentioned in the following part of that Psalm, that were found in such as did not understand or seek after God, but put away his fear before their eyes, did not seek to his name, or behold his face in righteousness, even in his Son, but did hate and turn away their ears from faithful reprovers, that speak uprightly: compare Psal. 36. 1, 3. and 14. 1, 4. with Psal. 24. 4, 6. Isa. 33. 6, 15. Amos 5. 4, 5, 6, 12. and so for making war, or peace with any Nation. This wisdom in the knowledge of him will direct and frame the heart to imitate him, in not seeking the destruction of mens lives, but to save them, Luke 9. 51, 56. and as they know more of that grace of God in Christ, then other Princes or States, with whom they have to do, so to demean them­selves in more humility, and not to quarrel or contend for puncti­lio's [Page 141] of honor, or for revenge of injuries, but to be ready to stoop to lower terms, so as may stand with gracious wisdom and may not tend to the greater detriment of the Commonwealth, or enslaving the Nation over whom they are set. This wisdom of God saith to such foolish Rulers, as every advantage they get are lifting up the horn, Do not so, speak not with a stiff neck; for promotion cometh not from the east or west, &c. but God is Judge, he putteth down one, and setteth up another. Therefore demean your selves as in the apprehension, and as imtators of the wis­dom, goodness and demeanor of your great Master in heaven to­wards you: and so if they be compelled, or by Gods providence occasionally led to make war, this wisdom in the knowledge of him, being heeded and had recourse unto, will best direct and guide them in it; and by it they shall be established, strengthened and successful, Prov. 24. 3, 5 6. Yea, this is generally true, Were the great love of God to manward, as appearing in and through Christ, more understood and believingly minded, its efficacy and usefulness would be to season the hearts of men with charity, and direct them how to express it, according to their several capacities in their several places. Therefore saith the wisdom of God, Get wisdom, get understanding, forget it not, neither decline from the words of my mouth; forsake her not, and she shall preserve thee; love her, and she shall keep thee. Wisdom is the princi­pal thing, therefore get wisdom; and with all thy getting, get understanding: See further in that Prov. 4. 5, 6, 7 12 13. and 2. 1, 9 10. with chap. 6. 20, 21, 24. And ye Kings and Rulers, as you have more particular need of its direction and helpfulness in your peculiar and weighty employments, Be wise now therefore Oye Kings, be instructed ye Judges of the earth, &c. And that you may be so, improve all advantages put in your hand to that purpose; listen diligently, and give earnest need to the still and quiet voyce of the Gospel, in which the spirit and power of God is for your direction and protection: hearken to those instructions and counsels, by what hand soever they be brought to you, in which Jesus Christ and the things of him are shewed to you by the Scrip­tures, as the great things of his Law, to be heeded and had recourse to continually by you, for your direction and helpfulness in all o­ther things; and so he glorified or lifted up, according to the Apostles [Page 142] word or doctrine, (as 1 John 4. 2, 3, 6. John 14. 26. and 16. 13, 14.) which that you may know, and be well acquainted with, that by no means they may be let pass or slip away from you, under another and false apprehension of them; Seach the Scriptures di­ligently your selves, whether those things be so, (as those Act. 17. 11.) And that you may have more true profit and usefulness of the Scriptures in your search of them (whose profit, even to the making wise to salvation in every respect, is best attained and met with, through a mindefulness and exercise of faith in Christ Jesus the sum of them, according to the light of instructions, and capa­city given us, 2 Tim. 3. 15. that therefore you may meet with more of the utility of the Scriptures, to the furnishing you with wis­dom in every matter) then the Scribes and Phatisees, or the scorn­ful Rulers of that people in Jerusalem did, though they were very Zealous and expert in the Scriptures; take notice of that rock, ob­struction or hinderance, that deprived them of such profit in their search of Scriptures, that you may avoid it: see John 5. 39, 40. compared with Isa. 28. 12, 14 16. they did scornfully and wil­fully, against evident light and demonstration of the Spirit in the Scriptures, refuse to come to close with and own Christ, (the sum of the Scriptures testimony) as therein testified: yea, they were so scornful, that though God had appointed and directed them to have their recourse to that foundation laid in Sion, the life in Christ from the beginning, according to the declarations thereof come forth, for their right understanding and usefulness of all the Law and the Prophets, and so directed them to that, as the center of all Scriptures, and as that rest wherewith they might cause the weary to rest, yet they would not, but were scornful, and con­ceited of their wisdom, strength and holiness, and therefore took the word of God in peices, and presumed to finde out the minde of God, and give the sence of every Scripture, of every Law and Statute by it self, or without such making use of that way or rule to which they were by God directed: yea, those great things of his Law, to which they should have brought all other things and parts thereof, to have been helped in finding out the sence and use­fulness of them, by comparing them with, and understanding them according to the light and instruction of that key of knowledge; those of all other things were flighted and put from them, as [Page 143] things of least concernment, accounted strange things, Hosea. 8. 12. The Vision of all, a sealed Book, Isa. 29. 11. and so they made the word of the Lord to themselves, Line upon line, pre­cept upon precept, here a little, and there a little: that so while pretending to be zealous and strict in observing that rule, yet they in such their walkings or going on fell backward, were broken, snared and taken: and for their scornfulness, God threatened to send or permit to them such kinde of teachers, Isa. 28. 10, 11. and leave them to such blindeness, as Mat. 13. 11, 12, 15. Take heed therefore of that great evil, and seek to be well furnished with un­derstanding in that key of knowledge, the testimony of Jesus, and to learn skil to use it, as by it you are taught: refuse not the re­proofs of instruction, that by this wisdom of God, Jesus Christ, as declared in the Gospel, are brought to you: better it is for you, now to fall down under those bands, and not to break those cords, but suffer them to have their operation, to the humbling you be­fore him, then to make your selves of that number that shall after be bound in everlasting chains and fetters by that Word and Go­spel, the reproofs of which were proudly rejected by them, and by that despised people, that were instruments sent now to perswade them.

You have much need of wisdom in the knowledge of Christ, and of much skill to make use of it, that you may put on the conside­ration of the Lord Jesus Christ, as to every matter. It's true, every wise and gracious man is not meet, nor every way furnished to be a Governour in this present World: and it's as true, that an unwise man in the knowledge of God in Jesus Christ, an ungracious man, will not be a just Ruler, or good Magistrate. He that ruleth o­ver men, must be just, ruling in the fear of God: and so he shall be as the clear shining after rain, and as the light of the morn­ing when the Sun riseth▪ even a morning without Clouds, 2 Sam. 23. 3, 4, 5. Now though Davids house be not so with God, this was not found perfectly in him, or Solomon; and if not in them, then in no mortal man (whose breath is in his nostrils) to be expected, but it shall be fully verified and found true onely in that Son of David, The sure mercies of David; concerning whom, and of the everlasting righteous and peaceable Kingdom in and by him, the everlasting Covenant was made with David, [Page 144] (as comparing with this, Isa. 55. 3, 4. with Acts 13. 34.) and in this was all his desire and salvation, though in this day he re­ceived it not: but shall as certainly when it comes, as they that then survive. Though this is true, I say, That the truth of this will be onely perfectly found in him, at whom David also had an especial eye; yet this also is true, That the way for Rulers now to be di­rected and strengthened to rule justly, and so as they may be a re­freshing and mercy to the Nations over whom they are set, accor­to such a measure as they are capable, is, to set the fear of God before their eyes, and rule according to the light, instructions and guidance thereof. 'Tis a true saying of the Preacher, Better is a poor and wise Child, then a King that is never so old setled in his Kingdom, or in yeers, or in policy after the wisdom of this World, or in whatever other considerations besides, that yet is foolish, and without understanding in the things of Christ, and so knows not the God of his Fathers, Ecles. 4. 13. This therefore is the main thing to be desired for them: and their being furnished with it, will tend much to the good of all men, and particularly to such be­nefit and enlargement to Gods people under them, as may be much to the commodity and profit of all men amongst whom they live, and is therefore so good and acceptable in the sight of God our Sa­viour, to be desired for them Who will have all men to be saved, and to come to the knowledge of the truth.