yet there may be a prevention and the Decree is not gone forth against them or any of them you cannot but in the constraining operation of this love of Christ earnestly beseech and perswade them and lay down your selves to win them Let that therefore be considered by you 3 Minde also for your provocation hereto and direction herein the many examples of Christs servants before you See David evermore on the commemorating any enlargement in distresse love testified or mercy received from God he was led out and enlarged with more earnestness on such occasions to desire invite and endeavour that all others with him would acknowledge and blesse the name of God for his goodnesse that they would come to him trust in him poure out their hearts before him make proof of his graciousnesse and readinesse to do them good signifying That â—he bottome-matter of his glorying or rejoycing the ground and foundation whence such mercy issued to him and upon the account of which God was such a refuge for him was such and so really prepared with God and full of vertue for all others that any other might certainly expect the same or the like according to their needs and capacity from it that he had met with in looking to him according as his grace witnessed in that he hath already done for them leadeth them Ps 4. and 34. and 62. 5-8 66. 5-8 95. 96. 98 100 107. 1-8-15 16 c. So Paul mentions it as one great end of Gods shewing chief mercy to him a chiefe sinner for a pattern to others that should after believe yea for an encouragement to such as being obliged invited to believe the truth of Gods goodness and propitiousnes towards them by the grace manifested in what he hath done for them as all are might discourage themselves from the consideration of the greatness of their sins and so delay or defer to believe as some say and we have good reason to believe from the end and scope of the place the words may be read and in consideration hereof is enlarged in heart to commend that saying which he had proved so full of faithfulnesse as worthy of all acceptation by every one of them at all times and in all cases and needs while yet the day of grace is extended towards them God holding open the door and by any means calling them to beleeve That Jesus Christ came into the world to save sinners c. 1 Tim. 1. 12-15 16. See also how he sets his example before us in this matter 1 Cor. 10. 31 32 33. Whether therefore you eat or drink or whatever else you doe even in things of that nature as buying selling wearing apparrel in words and gestures 1 Cor. 7. 30 31. and 6 7. 1 Tim. 2. 9 10. 1 Pet. 3. 1 2 3. and 1. 13-18 with 2. 11 12 c. and 4. 3-11 Eph. 4. 24 25. to the end and 5. Tit. 2. 1-10 11. Rom. 12 13. Do all to the glory of God And how that in all these things giving none offence no just occasion of scandal or stumble to the Jew nor to the Gentile nor to the Church of God even as I saith the Apostle please all men in all things that is not in having fellowship with their evill wayes and unfruitful works of darknesse Eph. 4. 11. 8-11 1 Pet. 4. 3 4. But so as may be for their good to edification and to the adorning the name and doctrine of God our Saviour before and among them in all goodnesse gentlenesse honesty moderation or sobriety quiet bearing reproach and evils from them c. as Rom. 15. 2. 3. not seeking mine own profit but the profit of many that they may be saved be ye herein followers of me saith he even as I also am of Christ Chap. 11. 1. with Rom. 15. 2. 3. 4 Forget not the recompense of the Reward both present and eternal you shall have in this life a hundred-fold more in things infinitly better then those you deny your selves in and forsake for Christs sake and the Gospels and in prosecuting this great design the good of all men better name better kindred better treasures c. though with persecution and in that world that is to come eternal life a full enjoyment and possession of it without persecution or molestation Mar. 10. 29 30. You shall herein now render your selves as children of your Father who causeth his Sun to shine and Rain to fall on the just and unjust and is kind to the unkind and evil Mat. 5. 44 45. Lu. 6. 35. 36. whose grace even in these things bringeth salvation to all men Tit. 2. 11. Rom. 2. 4. he having so loved them as to give his onely begotten Son for them the Saviour of the world Joh. 3. 16. with 1 Joh. 4. 14. which is both the fountain of and witnessed in all these mercies Psal 85. 10 11 12. Act. 14. 17. you shall herein render your selves one with your Lord Husband and Head in his main Design for the good of all yea hereby grow into more likenesse and onenesse with him even as he and his Father are one Jâ—â— 17. 21 22 23. yea herein is his Father and yours glorified in your bringing forth much fruit Joh. 15. 8. who also will honour you with his presence fellowship and approbation however men reproach you and cast out your name as evill under heaven and afford you room and entertainment where your Lord and Master is nor will suffer you to have worse use then your Lord and Master had and in his Gospel and spirituall presence in this world still hath which may administer to you joy and boldness in any day of trial here because as he is so are we in this world for it is enough for the Disciple to be as his Master c. Joh. 12. 26. and 14. 21 23. 1 Joh. 4. 17. with Matth. 10. 24 25 40. Yea in following his steps in the prosecution of this great Design you shall heap coals of fire on the heads of your enemies that shall either tend to the melting them now or if now they will not suffer the melting operation of them to their everlasting burning hereafter yee shall be a savor of life unto life or of death unto death unto them Rom. 12. 18. 20 31. with 2 Cor. 2. 15 16. And for the time to come he hath spoken of things yet infinitly greater Though now being sent into the field of the world you bear forth your precious seed in tears which are occasioned by the hardnesse of the work the little profit it seems to have with men in respect of the many whose good is aimed at in it the storms of opposition and tribulations of divers sorts you meet with yet doubtlesse you shall return again with rejoycing bringing your sheaves Psal 126. And for your shame you shall have double in your own land you shall possess it everlasting joy shall be upon you Isa 61. 4.
that is of both seeing and healing when by the light comming to them they see both him and his Father 2. The truth of that ransoming or redemption from the curse of the Law perfect in Christ for men appears further from the grace of God extended unto men in the mercies and accommodations of the natural life yea in the severest of his chastisements there appears a great abatement or taking off the greatest part of the stroke and that it is not sustained as the full and proper wages of sin but is far less then our iniquities deserve the truth and holiness of God was ingaged that the soul that sins must dye and the death was such as was wholly destructive and no intermission or mixture of any mercy but the soul to have been continually filled with madness and confusion the body with pains and all diseases in the extremity till it had been wholly turned to dust the rain of the land powder and dust we to eat our bread in sorrow and anguish of our hearts all our dayes all curses to follow and overtake us till we perish this was our portion Gen. 3. 17 c. with Deut. 28. 15 c. neither may the truth and holiness of God suffer the least impeachment he cannot in clearing clear the guilty Exod. 34. 7. Therefore in that man is preserved from so much of the destruction and confusion in his minde and of the pains and anguish in his body in this natural life as that he is a capable subject of beholding conversing with and comfortable injoyment of the works of Gods creation and providence that instead of the rain of our land being powder and dust the Lord gives rain from heaven and instead of eating our bread in the sorrow of our heart all our dayes the Lord gives food and gladness instead of thornes thistles that the Lord in any measure gives that which is good and our land yields her increase herein Gods goodness is witnessed so as through a Saviour and leading to repentance all these having in them a testimony of a door opened again to God mercy and truth met redemption wrought in another for us Psal 85. 9 12 13. Acts 14. 17. Rom. 2. 4. upon that account it is that God demeans himself towards men in his government â—ow by Christ as if he did not see their iniquities because he is well pleased for his righteousness sake Isai 42. 19 21. in whom truth is sprung out of the earth c. 3. The truth of this further appears in that all shall be raised from the first death and then be judged according to the Gospel which they could not have been if one had not by the grace of God died for them and rose again 2 Cor. 5. 10 14 15. Acts 17. 30 31. Rom. 2. 16. yea if Christ be not raised for them then can there be no resurrection of them For since by man came death by man came also the resurrection of the dead For as in Adam all die so in Christ shall all be made alive 1 Cor. 15. 21 22. Neither could there be any reason or rule for judging men according to the Gospel for whom there was no truth in the Gospels Declarations propounded to them to be believed if no grace extended by which they might have been saved They must have perished if Christ had not died for them in the first death but there could have been no ransoming out of it and so no second death But to proceed 2. As Jesus Christ by giving himself a ransome hath redeemed us from the curse of the Law and therein saved us from perishing in that first death and misery having in and by himself taken away our sins from before the Father the sin of the world after the first consideration as passing and being found on them simply and necessarily through the first disobedience so he hath therein and by vertue thereof obtained eternal redemption even redemption of the transgressions under the first Testament Heb. 9. 12 15. A perfect restoration of all that was lost by that sin and according to that judgement a restoration of it not into their persons but into himself for them that it might be enjoyed by faith and in the first fruits of the Spirit and the hope of the harvest by any of them in believing in him through his name there it is perfect in him as in a publique person or treasury for us who will never lose it That in coming in to him it might be enjoyned by us In him God hath given us eternal life He of us to whom life is given in Christ that hath the Son hath life and he that hath not the Son hath not life And yet it 's given him in Christ as before 1 John 5. 11 12. The sum of our loss and that in which eternal life consisteth is capacity and liberty to the enjoyment of the delightful favour of and fellowship with God in which is life All have sinned and come short of the glory of God unto which they were created in the first publique man Sin makes separation between God and men forasmuch as by it we lost that Image of God in which we were created which was such as in Soul and Body together we were capable subjects of immediate fellowship with our Creator and in also our liberty to such enjoyment we are in our selves and as in relation to the first man justly banished as well as enemies in our mindes and so at a distance strangers to the life of God but Jesus Christ in our nature as the second publique man and for us hath perfectly recovered that Image of God which we lost and in a better maner and that both in Soul and Body so as he is in our nature and as the publique person a capable subject of immediate fellowship with God and hath also liberty he is entertained to such enjoyment that now for us through sufferings he is entered into the actual possession of glory that he may appear effectually in the presence of God for us and that whosoever comes in to him by faith may in him appear perfect and righteous before the Father yea the fulness of the Godhead dwells in him bodily according to that John 17. 4 5. I have finished the work thou gavest me to do on earth and now I come to thee holy Father glorifie me with thine own self with the glory I had with thee before the world was Compared with Col. 1. 14. 15. In him we have redemption through his blood the forgiveness of sinnes Who is the Image of the invisible God c. 'T is true the 15. verse is a description of the excellency of his person In whom we have redemption but it is also clearly a demonstration of the redemption we have in him the Image of God recovered into our nature that through faith in him it may be enjoyed by any of us whose nature he took as aforesaid Seeing whatever Jesus
or doubting the Psalmist invites all the people to trust in him at all times and with trust or confidence to pour out their hearts before him and that on this account God is a refuge for us Psal 62. 8. suitable to which is that acknowledgement and magnifying the riches of Gods grace thorow the plenteousnesse of the redemption with him Psal 65. 2. O God that hearest prayer to thee shall all flesh come and those invitations and admonitions Psal 65. 1-6 96. 7 8. 100. and that Jam. 1. 5. If any man lack wisdome let him ask it of God who giveth liberally to all men and upbraideth none yea let him aske in faith according as the goodnesse of God manifested moveth and encourageth him and if he bee in darknesse and see no light yet let him look come unto the name of God as declared in his Son Let him come without mony and price and seek unto God for those waters the Lord will hear them the God of Israel will not for sake them but will open rivers in dry places and fountaines in the desarts Isa 41. 17 18. 50. 10. 55. 1 True it is The sacrifice of the wicked is abomination to the Lord by how much the more he cometh with a wicked minde Prov. 15. 8. 21. 27. 28. 9. But this is not to put a barre against wicked and sinfull men that they should not seek the Lord or call upon him as they are exhorted Isa 55. 6 7. but to instruct and direct them and all others to seek him indeed and with the whole heart not feignedly for even righteous men may offer the sacrifices of the wicked and then shal not be therein heard and it is for their good they are not If I saith David regard iniquity in my heart the Lord wil not heare me Psa 66. 18. Every one that sets up the Idol of his iniquity in his heart and puts the stumbling-block of it before his face sets that in his eye and designe to reserve his owne purpose and makes that the end of his prayer the Lord will set his face against him for they seek not him but themselves Ezek. 14. 3. 7. Isa 58. Zech. 7. 5 6 7. They refuse to heare the Law or receive his instruction or reproofe hide their evil deeds from the light and yet for a pretence seek him and are zealous in multiplying sacrifices as Prov. 28. 9. Zech. 7. 5-7 and on the other hand sinfuland evil men through his goodnesse in mercies or chastisements may be humbled before him and heartily seek help and mercy of him shal be therein accepted as Ahab 1 King 21. 29. This is generally true Every one that seeketh findeth and to him that knocketh it shall be opened let that grace of God therefore that bringeth Salvation to all men move encourage and provoke every man to seek the Lord while he may be found c Look unto me and be yee saved all the ends of the earth To the second part of the Proposition and so for more direct answer to the query Who those are by whom especially prayers are to be made for others even for all men of whom it is required and expected they are all those that by faith in Jesus Christ have such enjoyment and usefulnesse of him as their Advocate with the Father If any man sinne we have an Advocate wee that have beleeved is him have through faith such usefulnesse of him with the Father as to present and make out and manage our matters we have through his grace according to his will to present to him for others as wel as for our selves even for any man therefore if any of us that have beleeved on the name of the Son of God for so we have good reason to understand the word any man 1 Joh. 5. 16. from the fore-going Verses where he is speaking of Beleevers seeking and confidence of acceptance and from thence here encourageth them all and so any of them to ask it is not as 1 Joh. 2. 1 2. where any man and the whole world is evidently opposed to us and we as 1 Joh. 5. 19. but here the word Any man is only joyned with or added to us and we in such a case or businesse as in which the same is affirmed concerning the us or we fore-mentioned and in the same manner here only he enlargeth his instruction and exhortation to every particular of them If any man of you that thorow grace beleeve and are therein Spiritualized to discerne other men and things in their right colours see his Brother or any man with whom we live as all men are our Brethren after some considerations sinne a sinne that is not unto death he shall aske and God shal give him life they that through the tasts of his graciousnesse come to him are reconciled to God by Jesus Christ are therein being built on him made a company of Spiritual Priests to offer up Spiritual sacrifices even for others acceptable to God by Jesus Christ 1 Pet. 2. 3. Therefore the Lord speaking unto Abimelech concerning Abraham tels him He is a Prophet and he shall pray for thee and thou shalt live Gen. 20. 7. The effectuall fervent prayer of a righteous man availeth much Jam. 5. 16. The prayer of the upright is his delight Prov. 15. 8. T is comely for them to have their hearts desire and prayer to God for all men in an acceptable time and that without ceasing and therefore also especially required and expected of them because they are acquainted with the good will of God concerning men as manifested in Christ shewing them good reason ground and foundation for it from thence moving and constraining them to it Of them to whom much is given shall much be required Let me then say to such Seeing yee are appointed and furnished to such excellent service with God for the good of others and it is of so continual and general concernment Be ye clean yee that beare the vessels of the Lord touch not the uncleane thing suffer the grace of God to separate you more and more from the pollutions intanglements and snares of this world and to instruct and lead you to deny your selves and take heed also of being unequally yoaked Beleevers with unbeleevers such as with whom you cannot have fellowship together in drawing on this maine designe or who being joyned with you may pull you back and tend to the streightning of you 2 Cor. 6 13 14. and that you dwel and walk together and one towards another and towards all according to knowledge as the understanding of the grace of God in Christ as declared in the Gospel instructeth you that so you be not streightened in your owne bowels nor your prayers hindred Isa 52. 10 11. with 2 Cor. 6. 12-16 1 Pet. 3. 7. And further let me adde according to the instructions of the grace of God continue instant in prayer seeing yee are thereunto appointed
themselves selves and their wayes and bethink themselves of the Grace they had sinned against that so they might not abide in their unbelief and therefore the Apostle knowing the cordialnesse of God herein being one with him in his designe did strive if by any means he might provoke them to emulation that he might be an instrument of saving some of them verse 14. His hearts desire and prayer to God for whole Israel now in part rejected being that they might be saved Chap. 10. 1. So that prayer against the heathen Psal 79. 6. breathed forth also by Jer. Chap. 10. 25. That God would poure out his wrath upon them c. namely in their Rebellious enterprizes and lifting up themselves against his name and people For they saith the Text in both places have devoured Jacob and made him desolate yet the first end and tendencie of these prayers so directly against them in their evill wayes were for their good considering that as we aforeshewed in Psal 67. for Israel to be preserved among the heathen and defended from their rage and malice seeing it was to this end That by them his way might be known upon earth and his saving health among all Nations was of all mercies the most conducing to their good Therefore in the posture they were in there could be no better prayer for the generality of them than for God to poure out his wrath upon them in revenging the bloud of his servants and so blasting and breaking their enterprizes that his people might yet be preserved amongst them though in these judgements many of the heathen might be suddenly destroyed and snatched away yet even those might receive admonition and reproof from God who doubtlesse was not wanting in giving it in due time while it might be for their good even while his judgements were on them to the destroying them from the earth if they had not so long provoked him before by their rebellions that he had wholly rejected them And however the snatching away some in their stubbornnesse and rebellion so as Gods hand might be seen in it for his names sake was much conducing and therefore oft used by God as a gracious instrument to the general admonition and good of all the surviving enemies as Luke 13. 1-6 That they might see and fear and do no more so wickedly lest they also perish in like manner Therefore also is this prayer of David in the following verses delivered in such termes See Psal 79. 10. equivalent with Psal 83. 16 17. Let God be known among the heathen in our sight by revenging c. and so the first and direct end of these prayers verse 13. is that his people and the sheep of his pasture may give him thanks and praise him to all generations which is for this cause that the Gentiles may glorifie God for his mercy and come in and laud him with them compare herewith Rom. 15. 8 9 10. with Psal 67. So that even these prayers in respect of their end and tendencie were for the heathen against whom directly they were made And in such manner are these prayers to be made for all men But 2 There are also Intreaties Supplications and Intercessions to be made more directly for all men even for mercies favours and good things to be conferred on them according to their needs and capacities And such as may conduce to the great Design of God and his people for their good and those such as may be more directly and properly signified by Intercessions Prayers are to be made for all men for Gods gracious extension of such pardon of their iniquities in which they ill requite rebell and sin against the grace of God bringing salvation to them all in the means forementioned and so in all mercies and chastisements that judgements tending to their utter cutting off may yet be kept off through the mediation of Christ and for his sake that it may not be speedily executed but liberty occasion and opportunity yet put in their hands to enjoy the mercies of God that may lead them to repentance and to repent and turn to him as we have noted before Stephen at his last breathing kneeled down and cryed with a loud voice Father forgive them or do not lay this sin to their charge to execute judgement speedily but give them time yet againe to repent that in repenting they may receive forgivenesse of sins and inheritance So the Apostle generally instructs us If any man see his brother sin a sin not unto death he shall pray and God shall give give him life such pardon of the sin to the sinner as that judgement be not executed he not be cut off but breathing-time afforded that he might repent and in owning his sin as grace discovers and reproves in repenting and turning to him he shall give him life in a further sense the cleansing of the conscience and healing of the nature peace with God through our Lord Jesus and hope of the glory to be revealed neither are prayers to be made for them otherwise or on other termes and if we pray according to his will we know he heareth us But on those termes according to mens need and capacity and as the Gospel instructeth we are to be instant in prayer not to cease to pray for them Though God having many times in such cases even when judgements have been prepared for them graciously delivered them and not stirred up all his wrath against them and in such a sense forgiven their iniquity as Psal 78. 38. not laid it yet to their charge that they might turne to him and be healed yet they are sinning still to provoke him to anger and hardening their hearts against his goodnesse that leadeth them to repentance yet still prayers are to be made for them and with so much the more earnestnesse while it may be in due time God yet giving opportunity not having utterly separated them That forbearance may yet be granted That God may yet wait to be gracious and not yet cut them up for their unthankfulnesse and unfruitfulnesse as in that Parable Luke 13. 6-9 our Saviours example instructeth us and also in his praying for those that added that to all their former iniquities of abusing the former servants they crucified him that was the Heir Yet Father forgive them and by his Spirit leading Stephen after they had added yet more iniquity to iniquity still to intercede for pardon and so he instructeth us To pray for them that persecute us Blesse them that curse us in such manner and for such things as in which we may be one in Gods Design and render our selves like him who graciously through the Mediation of his Son extends such forgivenesse and longsuffering and to such ends That he still causeth his Sunne to shine and his Rain to fall and therein is really pitifull and kind to the unthankfull and evill witnessing his goodnesse to lead them to repentance Matth. 5. 45 46. Luke 6. 35
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 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 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 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
properly to be read as a Declaration of Gods good will love and desire towards men and concerning them as considered in their faln lost and sinfull estate which was such as in which he would have them saved out of it and brought back again to him Such his great compassions slownesse to anger and riches in mercie That he had no pleasure in their destruction but that they should turn and live And therefore desired they should come to the knowledge of the truth of his love and goodnesse towards them that so they might be drawn into love of him and conformity to him that were so full of hatred and antipathy against him And then as a real demonstration of this his love desire for them and declaration of the way and means prepared that this might be for though God loved them and desired their good yet they could have enjoyed no streamings forth or manifestations of it or benefit by it If he had not devised means that his banished might not be expelled as 2 Sam. 14. 14. He further tells us That God is one and unchangeable in all his holy Attributes and therefore in love to man as his creature and the end of his other creation and while he was not yet become wholly one with and of Satan that had tempted and prevailed over him could not yet give him up And so in holinesse and truth and therefore could by no means in clearing clear the guilty or forgive sin without a fulfilling of his truth and satisfying of his Justice And so likewise in infinit wisdome and goodnesse in all and therefore knew how to finde out a way of recovery that mercy and truth might meet together for mans recovery and helpfulnesse in this lost condition as well as to make him of nothing a creature to such excellent glory and hath done it God is light and in him is no darknesse And that appears in this that follows There is one Mediator of God and man and so between God and man Christ Jesus A Mediator is not a Mediator of one But God is one Gal. 3. 20. A Mediator is of and between two parties at a distance and so is ours But whereas the usuall work of Mediators between man and man is to lay his hand on both and prevail with one to abate something and the other to pay or satisfie something so is not ours for God is one He was not turned enemy but loved us when we were enemies so as he sent the Mediator He is one and so infinit and perfect in holinesse and can abate nothing of what his Truth and Justice requires and therefore must have full and perfect satisfaction though we are so weak we can make none The work therefore of our Mediator is to make full satisfaction pay the full price come up to Gods terms and then to bring us up to and inable us to accept of those termes in him made and accepted for us And so in the whole and in each part of his work That with God and that with men It is to reconcile man to God The first in and by himselfe without them The second in their particular persons through him 2 Cor. 5. 19 20 21. And for the accomplishing this He that is the one Mediator of God and man and that he might be a standing Mediator between them Gave himselfe a ransome for all men A Testimony or to be testified in due time That so through him they might come to the knowledge of the truth and be saved For understanding the large ground of praying for All men here set before us consider some of the particular instructions herein presented 1 That Jesus Christ by the will and appointment of the Father hath given himselfe and is accepted A Ransome for All. 2 That he is by vertue hereof become a standing and powerfull Mediator between God and men 3 That by vertue and by means of his Ransome accepted and his Mediation continually made for them he is of the Father to them A Testimony in due time That they might come to the knowledge of the truth and be saved And in all this God is light and in him is no darknesse at all For the first That Jesus Christ by the appointment of the Father hath given himself and is accepted a Ransome for All a price of Redemption so as he hath redeemed and bought them All as hath been shewed already as to the persons for whom now we shall apply our selves to the consideration of the worke herein done for them And so first he hath in and by himselfe redeemed them from the curse of the Law being made a curse for them Gal. 3. 13. Secondly He hath by that his one offering for all perfected through suffering and now presented to the Father obtained and received into himself eternal redemption a full and perfect Recovery and Restoration of all that losse contracted by sinne as charged on them by the first Testament Heb. 9. 12. 15. First Jesus Christ hath in and by himself redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. where that he speaks not of that redeeming the heart and conscience from under the bondage and accusation of sin by the Law which is only wrought in the spirit of the beleever through the discovery of that done in Christ for all men but of that done namely of the redemption wrought in Christ for them before they knew it This is evident in that he saith the Redemption here spoke of was done and finished by his being made a curse for us whereas the other though done by vertue thereof yet is not effected but through the discoveries thereof and in the receit by faith as before yea it is still more evident in that he mentions this as perfectly done that means might be used for the doing the other namely the redeeming men in their particular persons and that that might be wrought or received through faith He hath redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham the preaching of peace by Jesus Christ Eph. 2. 14. 17. 3. 6. might come on the Gentiles that we namely whoever beleeveth might receive the promise of the Spirit through faith according to that Joh. 3. 16. God so loved the world that he gave his only begotten Son namely the Saviour of the world 1 Joh. 4. 14. that whoever of the world so loved by him through this grace beleeveth in him whom he hath sent should not perish but have everlasting life and so that Gal 3. 13. is opened Gal 4. 4 5 where the query is fully answered who they are encluded under the word us Gal. 3. 13. that he hath redeemed from the curse of the Law God sent forth his Son made of a Woman made under the Law to redeeme them that were under the Law that we there the person is changed namely whoever beleeveth might receive the
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 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 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 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
occasion or fruit of ignorance or unbebelief in Christ as before that sin as found in us and others after this consideration may not be laid to our charge but forbearance and forgiveness administred according to the Gospel now for these sins or sins after this consideration it is that he is here said to be the propitiation the standing propitiatory sacrifice or mercy-seat for the dayly covering with the infinite vertues of his satisfaction and offering for sin once made and so taking away dayly from before the Father the sins of the world after this consideration and so his being the propitation for our sins which might hinder our prayers and for the pardon of which we have dayly to pray and not onely for ours but also for the sins of the whole world is equivalent and the same with his being the continual and standing Mediator between God and men by and with the vertues of that one offering of himself 'T is true his making the atonement or propitiation and peace in himself for us in that at first perfectly done in giving himself a ransome is here more strongly implyed and signified seeing without it or if that had not been done and perfect for them in Christ this could not have been done for them by him if he had not made peace he could not have been a standing propitiation for sin but that which is here directly spoken to and signified by his being affirmed to be the propitiation is according to the latter sence And so God hath set him forth to be a standing propitiation that through him his righteousness may be declared not onely in giving the forgiveness of sins through faith in his blood but in granting forbearance of the same to men that do not believe that they might have opportunity and space afforded thereto as well as also to be a propitiation to or in them and so of them in their particular persons through faith in his blood as Col. 1. 22. 2 Cor. 5. 18. And all this through by vertue and by means of the redemption that is in him Rom. 3. 24 25. Behold then that Lamb of God that having by himself perfectly purged our sin is now set down on the right hand of God and there dayly taking away the sin of the world as now charged on it the great Mediator between God and men by and with the vertues of his having given himself a ransome for all men and that he may be so viewed by us consider 3. That by vertue of his ransome given and accepted and his Mediation continually made with the Father for all men he is in the name of the Father a Testimony or to be testified to them in due time to each in their several and proper ages and to every one at such time and seasons as may be most for their advantage and good and now in these last ages the most seasonable time for that for divers considerations by the coming of Christ and his bringing light and immortality to light by the Gospel to the Gentiles 2 Tim. 1. 10. Heb. 1. 1 3. of which more directly is here spoken in which the ground of making prayers with thanks givings for all men is more opened then formerly though it was the same in Christ before But heâ—e for brevity sake we shall onely shew how in general he is and alwaies was unto all men every where and in every age by vertue of his sacrifice accepted and vertuous with the Father from the beginning a Testimony in due time of the truth of the redemption in him and the Fathers goodness through him And that in these two things 1. In affording to all as they come to capacity and need of it means opportunity and space to repent 2. In sending forth his good Spirit in the supernatural light and power of it in and with those mercies and means to bring the light and understanding of his goodness to the heart and thereby to reprove men of their evils and turn them to God 1. In affording to all as they come to capacity and need of it means and opportunity to repentance for children that know not any thing and so are not capable of actual doing good or evil as they are not capable of hearing and rejecting the word of Christ of voluntary chusing and setting up idols in their heart and departing from the Lord under whose special care and protection and gracious government by Christ they are so there is no condemnation or charge of sin upon them by or according to the Gospel and so no repentance needful or required of them for though born under the guilt of sin according to the Law under which Christ was made for them and so with a corrupt and polluted nature yet by reason of him that hath redeemed us from the curse of the Law they are not by God held under condemnation on that account neither nor shall perish in that death And as they have no capacity in their particulars personally to adhere to and close with the grace of God in Christ and so actually to believe in him so neither is that required of them by him that requires not but according to what he hath sown and in his givings furnished to yea he that imputes righteousness without works and doth not charge with unbelief where there is not a hearing and rejecting as John 3. 19. and 12. 47. doth graciously accept and own them by vertue of the Redemption wrought in Christ for them yea and reckons them as believers and so of the kingdom and as a testimony of that would have them brought to him and accepts that as their coming and saith Whosoever shall receive one such little child in his name therein receiveth and acknowledgeth him Mat. 18. 5 6. and 19. 13 14. yet in them Christ is a testimony of the truth of the Redemption in him and the Fathers goodness through him unto all men in preserving their natural life while he continues it to them to the comfortable injoyment of his mercies and free from the sting and poyson of the first death and easing them of so much of the pains and miseries of those shadows of that death and mortality that is upon them as he sees good for them and for us In which as there is no destructiveness in that which remaines so there is a great abatement and taking off even of the greatest part of the stroke or curse which the truth of God required should have been executed upon us in them by reason of our sin not onely to bring forth in sorrow but for trouble without case Cursed shalt thou be in the fruit of thy body Gen. 3. 16. Deut. 28. 18. we may say as sometimes concerning Joseph Gen. 45. 7. It appears by Gods present gratious dealing with us in them that God hath sent a Jesoph into our condition of misery and made him under our Law and curse before us and he is now through sufferings entered into
vers No man can come unless the Father draw or it be given him of my Father vers 6 5. is a ground of the admonition v. 43. Murmur not among your selves signifying that his Father was now in his ministration drawing them with special and powerful cords leading them to repentance and therefore he admonisheth not still to break his bonds by murmuring because without them they could not come and it might be much feared God would restrain his Spirit from striving any longer if such special influences of him in such special means were rejected Therefore even now more earnestly and heartily to receive while the Father was giving to them as he affirms the Father was then giving to them or did then give them the true bread though they did not accept or feed on it vers 32. And thus it fully agrees with that John 12. 35 36. Yet a little while is the Light with you walk while ye have the light lest darkness come and then ye cannot walk and that Jam. 1. 18 19 20 c. Of his own good will or willingly begat he us through the word of truth which is preached to every man Col. 1. 27 28 29. wherefore let every man be swift to hear slow to speak slow to wrath or murmuring against that Word of truth seeing it's Gods Arm sent to save him and like to this that Phil. 2. 12 13. It is God that worketh in you both to will and to do c. Do all things without murmuring and disputings that ye may not fail of the efficacies of his grace in you as Heb. 12. 15 16. And indeed the grace of God bringeth salvation to all men in all the several appearances and streamings forth thereof in his mercies chastisements providences though more fully and plainly in the records and plain Declaration of the Gospel and especially as now come forth yet even in his works of creation and providence which by vertue of the redemption wrought in Christ men do behold and have a comfortable enjoyment of even where they do not enjoy the other more plain Declarations of Jesus Christ the choice means yet therein and to them in and with those means they have Jesus Christ by his Spirit is witnessing the goodness of God to their spirits so that God is not without a witness in those mercies they enjoy Acts 14. 17. yea the word or testimony of Gods goodness as preached in them is not afar off but nigh them in their heart in their mouth that it might be seen and acknowledged and it is leading perswading and drawing their hearts to repeatance in the acknowledgement of the truth that which may be known of God in those discoveries of him vouchsafed is manifest in them and that is Gospel or good news of goodness and propitiousness in God yea so as through a Saviour this is preached in every creature though that Saviour is not distinctly revealed as in the Scriptures Acts 17. 24 27. Rom. 1. 19 21. Colos 1. 23. Neither doth God require of them any Repentance Faith or Acknowledgement of him but according to the capacities and manifestations given them and is very favourable and full of forbrearance though all men generally fail and come short of that and is yet waiting to be gracious to them in continuing the mediums of calling and while he is doing so stretching out his hand all the day long and if God see it good for them or any of them to give them some more distinct revelation and discovery of the person and work of Christ as he hath also promised that in turning in his reproofs he will still further pour out his Spirit and make known his words and however I say what discovery or revelation of Christ soever he sees good and needful for any of them though they have not the Scriptures the outward means thereto he can teach the same things without them yea where by his providence they are not vouchsafed his Spirit is so conversant and in such maner with the books of creation and providence as to teach and lead to that use of them which by the Scriptures he teaches us to make of them as it hath been seen in the cases of such as have been deaf and dumb God hath taught them the same things concerning Christ and his goodness through him by those things which they saw and had to do with which others have learned through discourse and in use of those Organs they wanted and if they had wanted the other also he could have taught the same things without that too for he speaks to the heart and gives wisdom to the inward parts none teacheth like him and though he ever make use of outward mediums where and according to what he vouchsafes yet he is bound to none of them and is also especially tender towards such as enjoy least of them being by his providence deprived in requiring less of them and no more then according to what he gives and by his providence in keeping strong temptations and stumbling-blocks from before them and out of their way and in dealing with them according to their need and wants whence exhorting us to be like him he directs particularly in this Thou shalt not curse the deaf nor put a stumbling-block before the blinde Levit. 19. 1 14. but especially open thy mouth for them c. Prov. 31. 8 9 yea expresly they have all heard and that so as by sent Preachers and that so as that they might believe and to that end see Rom. 10. 15 18. After he hath told us that they cannot believe without sent Preachers among them making this conclusion Faith cometh by hearing and hearing even capacity to hear by or with the word according to the preaching thereof vouchsafed then he propound the question I say then Have they not all heard and answers generally Yes they have and particularly to those that have not obeyed yet they have heard and that by means of sent Preachers too which by the next verse alluding to Psal 19. the works of creation and providence are whose line is gone out into all the world and their words to the ends of the earth and by them he saith All have heard and then distinctly speaks of Israels having more special means of knowledge Jesus Christ then is the true light that enlightneth every man that cometh into the world he is to all by vertue of his ransome a Testimony in due time the Light of the world c. See for further understanding and usefulness of this the first instruction propounded by way of usefulness of the first proposition and particularly the explication of those two Scriptures compared Isa 49. 8. 2 Cor. 6. 2. I shall not here otherwise in large to usefulness having been already more large then I intended in this demonstration or opening of the ground of praying with thanksgiving for all in these three heads That Christ by the gracious will and appointment of God gave himself