Exposition of Jude 2, Biblical exegesis · Verse 1
VER. 20.
But ye Beloved, building up your ſelveson your moſt holy faith, praying in the holy Ghoſt.
THe ſecond direction to teach the Chriſtians how to obſerv the former exhortation to contend for the truth, and to oppoſe ſeducers, is building up themſelves on their moſt holy faith; yet ſo as this and the next direction, are ſet down as diſpoſitions and meanes to keep themſelves in the love of God, mentioned in the next verſe. In this the Apoſtle ſhews, and we ought to explain thre things.
EXPLICATION.
1. The Builders, or the parties directed. Beloved.
2. Their Foundation, their moſt holy faith.
3. Their building thereon, in theſe words, building up your ſelves on &c.
1. Of the parties here, called Beloved, Part. 1.I have largely ſpoken before.
2. The Foundation. Their most holy faith.
In this I might inquire,
1. What is meant by faith.
2. How its call'd your faith.
3. How its call'd moſt holy.
1. Concerning the ſeveral acceptations of faith, I have largely ſpoken Par. 1. p. 117.118. &c. when I handled the Apoſtolical exhortation of contending for the faith. And here by faithh (as in the forementioned place) I underſtand the doctrine of faith. For enlargement upon wch, Vid. ver. 3. and wha… about delivering of the faith, I have there ſaid.and reaſons why the word is called faith, I refer the Reader to what I have ſpoken on the forenamed place.
2. This faith is called your faith, and the doctrine of faith was theirs. 1. Becauſe of Miniſtration, it was delivered to the Saints, and by God given to them, and to others for their ſakes.
2. Becauſe they received it, were moulded into it: it was ſo delivered to them, that they (as the Apoſtle ſpeaks) were delivered into it, as it was miniſtred to them, ſo it was accepted by them. It was not ſcorned, rejected, but received, embraced, yea contended for by them. It was effectually theirs, as well as miniſterially.
3. Theirs it was in regard of the fruit and benefit of it. It was for theirs the ſalvation of their ſouls, 1 Pet. 1.9 It was to them a ſavour of life, not a ſentence of condemnation.
3.3 Vid. Lorin. in loc. Its called moſt holy faith.
1. To put a difference between thoſe unholy and fabulous dreames of theſe ſeducers, the moſt impure inventions of the Gnoſticks, Jewiſh fables, &c.
2. Conſidered in it ſelfe, and that,
1. In its ſupream auhtor, and efficient cauſe, the holy Ghoſt. It was foreign, by divne inſpiration, 2 Tim. 3.16.
2. In the Inſtruments of conveying it, who were holy men of God, who ſpake as they were moved by the holy Ghost. 2 Pet. 1.21.
3.Quanam Paul… Epiſtol… non melle dulcior, non lacte candidior. Hierom. In the matter of it, which is altogether holy, every word of God is pure. The threatnings holy, denounced againſt ſin; the precepts holy, and ſuch as put us onelyonly upon holineſſe; the comforts and promiſes holy, parts of a holy covenant, and ſuch as onelyonly comfort in the practice of holineſſe, and encourage to holineſſe, and are made to holy ones.
4. In the effects of it. It works and exciteth holineſſe in nature, heart, life. Its that which being believingly lookt into, makes the beholders holy like it ſelfe; as the rods of Jacob which layd before the ſheep, made them bring forth young ones of the ſame colour with thoſe rods.
3. Their building on this foundation is contained in theſe words, building up your ſelves. Two things are in this branch comprehended. 1. How we are to underſtand this building up. 2. This building up of themſelves. The firſt is contained in that word foreign, and it imports three things. 1. A fitting, and a joyning the building to the foundation. 2. A skilful diſpoſing of the materials and parts of the building. 3. A progreſſiveneſſe and proceeding therein, even to perfection, and all theſe are aptly applicable to that ſpiritual purpoſe of our apoſtle in this place: for by this expreſſion he intends to put them upon labouring for confirmation and ſtability in their Chriſtian courſe by ſitting faſt to the word, the foundation of faith, and as a building which is firmely fixed and immoveably ſet upon its foundation, ſtedfaſtly to abide in and reſt upon the truth of the word; that all the winds, and waves and oppoſitions of ſeducers may not be able to unſettle and remove them. And this it is, which the Apoſtle, Col. 2.7. intends by the very ſame expreſſion foreign, built up; in which he exhorts the Chriſtians to ſtability in Chriſt and his truth, by being joyned to him as the building is to the foundation; and hence it is that Chriſt, Matth. 7.24. commended the wiſedome of that man, who built his houſe upon the rock, and ver. 26. blamed the folly of him who built his houſe upon the ſand. He that heareth my words (ſaith he) and doth them, I will liken him unto a wiſe man that built his houſe upon the rock. The firm and unfeined belief of the doctrine of faith is as the reſting and depending upon the rock or foundation. Tis true, faith ſets us upon Chriſt as a foundation perſonall or mediatory, upon whom alone we depend for life and ſalvation; but faith ſets us upon the word as the foundation ſcriptural or manifeſtative, or that for the truth of which, and of its diſcoveries, we believe in and depend upon Chriſt. And hence it is, that as Chriſt is in ſcripture, called a foundation, Eph. 2.10. the chief corner-ſtone, a ſtone for a foundation, and beſides whom, no other foundation can be layd, 2 Cor. 3.11. So is the word adorned with the ſame title, Eph. 2.20. where by the foundation of the Prophets and Apoſtles, Mat. 16.18.we are to underſtand their doctrines; and the way to build upon Chriſt, is by building upon his word as our foundation: for Chriſt is not a foundation of happineſſe every way that man frames in his own heart; but onelyonly ſo as God offers him in the word of the Goſpel; and Chriſt makes it all one to build and beleeve on his word as on himſelfe. He that refuſeth me, and receiveth not my word, Joh. 12.48. And if ye abide in me and my words abide in you. Joh. 5.17. As we reſt upon a man by truſting to his word, ſo we build upon Chriſt by building on his word, and the word being rooted in our hearts, unites us to Chriſt.
2. The Apoſtle by this phraſe of building up, puts the Chriſtians upon a right ordering of the materialls and parts of the building: for in the building the materialls are not onelyonly to be laid, but skilfully to be laid upon the foundation: and this comprehends two things. 1. The providing of good materialls. 2. The placing of them fitly.
For the firſt. In buildings, ſundry profitable and uſefull materialls are provided, as braſſe, Iron, ſtone timber, lime, lead, glaſſe &c. and in this ſpirituall building there muſt be parcells of all graces, faith, hope, love, knowledge &c. Faith muſt be thoſe brazen gates to let in Chriſt into the ſoule, and to ſhut out Satan; watchfulneſſe and courage muſt be as the ſtone-wall to oppoſe the approaches of our enemies: Patience the dormers bearing the weight of the houſe, and every burden that may be layd upon it: Love the Cement to bind and knit all together: Knowledge as the windowes to lighten the houſe; Hope, as the glaſſe or caſements to look out and wait for things beleeved.
2. Theſe muſt be fi…ly placed, and that, 1. So as that all the parcels may be ſet upon the foundation, Phil. 4.13.all muſt lean upon Jeſus Chriſt as manifeſted in ſcripture: grace of it ſelfe is but a Creature, and defectible; he can onelyonly continue life and vigor to it: without Chriſt the greateſt and higheſt graces will but be pondera ad ruinam, and could neither be ſet up nor kept up: grace will prove but deceitfull, unleſſe it ſtands upon upon the ſtrength of Chriſt the foundation. 2. All the parts muſt be diſpoſed, and contrived for the beſt advantage of, and ſo as they may be moſt uſefull to the dweller. Every grace muſt be for God, as it is from him. Who builds an houſe and doth not expect to be accommodated and benefited by it? 3. There muſt be a due proportion between part and part, and ſuch a laying out of the one, that there may not be too great an abridgment or hindering of the beauty and largeneſſe of the other. Chriſtians muſt have all the parts of holineſſe and parcells of grace. There muſt not be ſo much alotted for one roome, that nothing be left for another; a Chriſtian muſt not be all for knowledge, and nothing for Love; all for zeal, and nothing for humility; all for humility nothing for courage. A Chriſtian muſt neither be maimed, nor monſtrous. 4 All the parts muſt be built according to the line and rule of the word. The tabernacle was according to the patterne in the mount. Exod. 25.40. A Chriſtian muſt walke and build by rule, entertaine every grace, and performe every duty which is enjoyned, and becauſe 'tis enjoyned: he muſt not live according to example, but rule.
3. By this expreſſion of building up, the Apoſtle puts theſe Chriſtians upon progreſſiveneſſe and perfection in the worke of Chriſtianity: he not onelyonly enjoyns every Chriſtian to be buſie in building, but by this word (in Compoſition) foreign, he notes a building up till the work be finiſhed, an increaſing in building, even to a conſummating thereof: this alſo is intimated by the note of oppoſition *But.(in the connexion) to thoſe who fall off; whereby he would teach the Chriſtians not to give over the worke till they be builded up a perfected building for Chriſt. Hence it is that Peter (though not in the ſame words, yet to the ſame effect) directs the Chriſtians 2 Pet. 3.17. to grow in grace, and 2 Pet. 1.5. to adde grace to grace. Adde to your faith virtue, and to your virtue knowledge &c. and Eph. 4.15. to a growing up in Chriſt in all things. 'Tis true, building is a ſlow and leaſurely work, a work of time; but yet it muſt be a progreſſive and proceeding work: 'tis done by little and little, but yet many littles will bring forth much, and make a beautiful building at length. What more diſhonourable, then for a man to begin, Luc. 14.30.and not to be able to finiſh? the diſgrace hereof Chriſt mentions in the Goſpell, no change ſo unworthy and diſhonourable as to begin in the ſpirit and end in the fleſh. And not to goe forward in Chriſtianity is to goe backward, and they who build not up, pull down. There's no ſtanding at a ſtay in this work; the want of a roof, impaires the walls, the leaving of the building imperfect and unfiniſht by not adding what is wanting, tends to the ruining of that which is already ſet up. We loſe thoſe things which we have wrought, 2 ep. Joh. 8.
To conclude, this paines and progreſſiveneſſe in this worke, Part 1. pag. 158. &c. 163. &c. Part 2.is about a building which is not temporall, and in time to fall down, but ſpirituall and eternall. Of this at large before.
2. Concerning the ſecond viz. the building up themſelves; It may be demanded 1. what is meant by themſelves, foreign. 2. How they may be ſaid to be able to build up themſelves.
For the firſt, the word, themſelves, added to building up, may import a building up of one another, and intend a mutuall duty, to be put forth and exerciſed between Chriſtian and Chriſtian; foreign.and thus the Apoſtle Col. 3.16. uſeth the word foreign; where he exhorteth them to admoniſh foreign, one another: and Eph. 4.32. to forgive one another: and this mutuall and fraternall helping of one another forward in our Chriſtian progreſſe, is elſewhere frequently commanded in ſcripture, Heb. 11.25. exhorting one another, and 1 Theſ. 5.11. edifie one another. Chriſtians by their counſells, comforts, exhortations, examples, ſhould advance one anothers ſpirituall welfare; but though this be a truth, and here not excluded, yet this hinders not but that primarily the Apoſtle intends that every one ſhould promote his own particular holineſſe, and progreſſe in the faith of the goſpel.
2. For the ſecond. It may be doubted how we can build up our ſelves. Is edification mans worke? Non Libertate gratiam, ſed gratiâ Libertatem. Aug.Are we not Gods workmanſhip? Anſ. I grant, ſpirituall houſes cannot build themſelves more then any other. Our houſes are not naturally houſes of God; but made ſo to our hands. Ʋnleſſe the Lord build the houſe, all labour is vain. And the Apoſtle points at the builder, when in the next words he bids theſe Chriſtians pray in the holy Ghoſt. But he here writes to the regenerate, who have the ſpirit, by whom, and whoſe grace they have ſpirituall liberty afforded to them, and being drawn they run, and being acted they are active. Gratia acta fit activa.Inward and habituall grace was the ſole work of the ſpirit infuſing; that which is practicall is the worke of the regenerate perſon flowing from infuſed grace.
2. Though we be Gods workmanſhip and building, yet he builds by meanes; and by ſuch precepts as theſe he exhorts us to ſubmit our ſelves to the meanes, to yield our ſelves to be hewn, ſquared, and laid in the building.
OBSERVATIONS.part 1. p. 182. 183. 184. &c. and 219, 220.
For Obſervations drawn 1. from the title, Beloved, as alſo 2. from the Apoſtles expreſſing the doctrine of faith by the terme faith, ſee before.
1. From the pleaſant and ſignificant metaphor of building. I note, that The faithfull are the houſe of God. 1. Obſ.By this reſemblance the Church is not ſeldome ſet forth. Heb. 3.2. Moſes was faithful in all his houſe. 1 Tim. 3.15. How to behave thy ſelfe in the houſe of God. 2 Tim. 2.20. In a great houſe there are veſſels, &c. Heb. 3.6. Whoſe houſe we are, if we hold faſt, &c. 1 Pet. 4.17. The time is come that judgment muſt begin at the houſe of God. &c. 1 Cor. 3.9. Ye are his building. 1 Pet. 2.5. Ye alſo as lively ſtones, are built up a ſpiritual houſe. And this reſemblance of an houſe aptly belongs to the faithfull, either in reſpect of
1. Chriſt.
2. Themſelves.
3. God.
1. Christ is the foundation of this houſe; he was a Corner-ſtone, Iſa. 28.16.on which both the Jews and Gentiles meet, Eph. 2.20. he is called a stone for a foundation, Chriſt is a foundation 1. in point of ſuſtentation, upon him the faithfull build their hope and expectations; upon him all their grace and holineſſe is built, 1 Pet. 2.4.he is a living ſtone, that ſends life and influence into all the ſtones of the building ſet upon him; upon him all their Comforts are built; all their rejoycing is in him. Take away Chriſt, and all their joy fals to the ground; upon him are built all their duties, both in reſpect of power to performe them; and in reſpect of acceptation from God when they are performed.
2. Chriſt is a foundation in reſpect of union. Between the building and this foundation, this is the ground of ſuſtentation, this union (ſet out ſometime by a matrimonial union, ſometime by an union between head and members; ſometime by that between root and branches, &c.) is on the part of Chriſt, Rom. 8 9. 1 Cor. 12.8. Phil. 1.19.by his ſpirit laying hold on us, and infuſing ſpiritual life into us, and affording to us all ſupplies of grace. On our part by faith, putting and ſetting us into him, as alſo receiving and drawing grace from him
3. Chriſt is a foundation in point of hiddenneſſe, the building is ſeen, the foundation is hidden, he is a hid treaſure. 1. His perſon is not yet ſeen. When he ſhall appear, 1 Joh. 3.2. whom having not ſeen, &c. 1 Pet. 1.8. 2. His benefits and graces are hidden. Our life is an hidden life, hidden not only to the wicked, but even oft to the godly themſelves, who behold not their own happineſſe either of grace or glory. This life is the obſcurity of their adoption, his face is frequently hidden from them, and the tokens of his preſence removed.
And for the excellency of this foundation; hee is firſt the ſole foundation. 1 Cor. 3.11. Act. 4.12No other foundation can bee laid. No other appointed by God. No other ever embraced by ſaints. No other ever revealed by the word. No other needed beſide. No other willing or able to bear the weight of the building. No other was fit to have the honour of our affiance and dependance.
2. He is a ſtrong foundation, ſo ſtrong that he bears up every ſtone, every ſaint of all ſizes that ever was or ſhal be laid upon him, and all their weights and preſſures; he bears them up alwayes, ſo that they ſhall never fal. They who are built upon this rock are ſafe, Renatus nunquam denaſcitur.Matth. 7. as Mount Sion that cannot be moved. The word ſhall fall, but not a Saint, becauſe Chriſt fals not. The gates of hell, the floods of temptation ſhall never totally prevail, Poteſt aliosquo modo recedere, non penitus excidere.a child of God ſhall never ſinne away all his holineſſe, he may ſinne, not periſh, not ſinne to death. Grace may be abated, not aboliſh't, ſhaken in, not out of the ſoul. Of all given to Chriſt, He hath loſt none: his ſheep never periſh. Joh. 10.29.
2. The Church is an houſe in reſpect of Believers, who are the ſtones of which this houſe is built up, and theſe ſtones are naturally 1, rugged and unpoliſhed, til they be hewen, ſmooth'd and made fit for the building, Hoſ. 6.7. the word of God takes away their natural aſperity, and makes them fit for the building, and ſubmiſſive to Gods diſpoſal, and fit for his purpoſe. 2. Theſe ſtones are of ſeveral ſizes, ſome greater, ſome leſſer. Chriſtians are of divers degrees, ſome more eminent, ſome more obſcure, ſome of ſtronger, others of weaker graces. 3. The ſtones which are different in their bigneſſe, are yet cemented and united one to another. As there is an union of faith betwixt the building and the foundation, ſo there is an union of love between the parts of the building. And hence Eph. 4.16. The whole body is ſaid to be fitly joyned together and compacted. The greateſt ſtone in the building cannot ſay to the leaſt, it hath no need thereof. The Foundation diſdaines not the leaſt pibble, no more ſhould the ſtrongeſt ſtone in the building.
3. The Church is an houſe, He who dweleth every where by his eſſence, dwels in his church by the preſence of his grace.in reſpect of God. Who,
1. Dwels in this houſe. He hath two houſes. That above, of glory; this below, of grace. God takes more delight in his Church then in all the world. He reſts in this houſe.
2. He furniſheth his houſe with all neceſſaries, yea ornaments, his ordinances, graces, &c.
3. He protects his houſe, he that deſtroyeth the temple of God, him will God deſtroy. His enemies ſhall anſwer for dilapidations, for every breach they have made.
4. He repaires his houſe, and when his enemies have broken it, he reſtores it, and makes up its breaches, it ſhal never utterly be deſtroyed.
5. He purgeth and cleanſeth his houſe; diſorders & abuſes are too ready to creep into it, it oft wants reformation. Amos. 3.2.Judgment begins at the houſe of God. You have I known of all the families of the earth, and therefore I will puniſh you. Man regards not much what lies in his field, but he is curious that nothing offenſive be laid in his houſe. Judgements begin at the ſanctuary. Sinnes in the Church are moſt heinous. Chriſtians are ſo much worſe then others, by how much they ſhould be better. The meditation of this reſemblance ſhould therefore put us upon tryal and ſtrengthning of our union to Chriſt our foundation; upon dependency on, and truſting to him. It ſerves alſo to ſtrengthen the love, neerneſſe, and dearneſſe of believers. living ſtones, to make us dedicate our ſelves to the Lord, as his houſe and temple, to offer up the daily ſacrifice of prayer and prayſe, to him, to tell Satan and luſt, whenſoever they ſue for a roome in our houſe, that every roome is taken up for God, that his enemy muſt not be be let in. We are the temple of God, on let us not make our ſelves a temple of idol, by covetouſneſſe, or a ſtewes by uncleaneneſſe, or a taphouſe by drunkenneſſe, or a ſtye by any ſwiniſh luſts. To conclude this, labour for the coſtly furniture of holineſſe for thy houſe, uſe the perfume of prayer, the waſhing of godly ſorrow, give the Lord coſtly intertainment. Repaire all thy breaches by repentance. Run not too long to ruine. Patiently bear the Lords viſitation and the meanes he uſeth to mend and cleanſe thee. And laſtly, depend upon him for care and protection in all dangers.
2. The word of God is the foundation of a Chriſtian. Obſ. 2.(Build your ſelves on your faith) Its a foundation to bear a Saint out in all his duties, comforts, beleef of truths. 1. All our duties, ſervices muſt be built upon a word. That which will not ſtand with the word, muſt be no part of the building: the word muſt be the foundation of practice; he that walks by this rule, Gal. 6.16.peace ſhall be upon him. 'Tis not the ſhewing of any warrant of man that will bear thee harmeleſſe at the day of judgment. 2. The word is the foundation of a Chriſtians comfort, no promiſes but ſcripture promiſes but may deceive. No other promiſes can bear the weight of an afflicted ſoule: Ʋnleſſe thy law had been my delight, I ſhould have periſhed in my affliction. Pſ. 119.92. Abſque Scriptura claudicat cogitatio.Thy ſtatutes were my ſongs in the houſe of my pilgrimage. Pſal. 119.54. 3. But eſpecially the word is the foundation of a Chriſtians beleefe of truths aſſerted, we can onelyonly ſecurely aſſent to the aſſertions of the word. That which I read not I beleeve not. A written word is the only food of faith, the formall object of faith is the truth manifeſted in ſcripture, every truth hath an eſſe credibilis, Baron. contr. Turnbullum. Deus verax & manifeſtans. Faith is foreign. Deut. 17.18.becauſe it was delivered in the written word, and ſpoken by God. Faith is carried to its object under the notion of infallibility, which can never be without divine revelation; all humane teſtimony being fallible, though not falſe; and hence it is that the revelation of God in his word is onelyonly propounded by God as a foundation of faith, Joh. 20.31. Theſe things are written, that ye might beleeve. 2 Pet. 1.19. We have a more ſure word of propheſie, whereunto ye doe well to take heed. So 1 Joh. 5.13. Theſe things have I written to you, that ye beleeve on the name of the Son of God. Iſa. 8.20. To the Law and the Teſtimony. Joh. 5.39. Search the ſcriptures, for in them ye think to have eternall life. And this word of God hath onelyonly been embraced by the faithfull in all ages as the foundation of their faith. When ever they would prove any thing to be beleeved, they have gone to the written word for a foundation of beleefe. Thus the noble Bereans, Act. 17.11. who ſearched the ſcriptures daily whether thoſe things were ſo. Thus Paul. (Act. 13.33. 1 Cor. 2.9. 1 Cor. 15.54. Rom. 14.11.) grounded what he wrote upon ſcripture and Act. 24 14. profeſſed, that he beleeved all things written in the Law and the Prophets: and Act. 26.22. that he ſaid no other things then thoſe which the Prophets and Moſes did ſay ſhould come. So that the doctrine of faith revealed in the ſcripture, muſt be the foundation to bear us up, and out in all duties to be performed, Comforts to be entertained, Truths to be embraced. And hence, as we may ſee the miſery of thoſe who have no foundation at all, holding their religion onelyonly for forme, faſhion, example, fear of ſuperiours, which ſandy bottomes will never keep them up from ſin, nor bear them out in ſufferings; eſpecially death and and judgment; ſo we ſhould labour to improve the doctrine of faith as our foundation in all the forementioned reſpects.
1. By having a deep ſence and feeling of our miſery, ſo that not finding in our ſelves whereon to found our ſelves, wee may be driven to look after the foundation diſcovered in the ſcripture, which is onelyonly Jeſus Chriſt.
2. By faith, whereby we give a ſupernatural aſſent to the word, and ſpiritually diſcern the truth thereof, whereby, likewiſe we apply the word to our ſelves, and are knit unto it as a foundation▪ as mingling it with faith. Although the doctrine of faith be a foundation in it ſelfe, yet it is not ſo to us, unleſſe we believe it, and apply it to our ſelves by the gift of faith.
3 By labouring that the word may take ſo deep a root in the heart, that it may deſcend into the affections, and there be embraced until it hath wrought an experience of its owne delightful ſweetneſſe.
4. By ſeveral needful conſiderations. 1. By conſidering that it never failed any that ever depended upon it, it having in all practiſes, diſtreſſes, debates, upheld them. The publick faith of heaven was never broken, the promiſes, commands and aſſertions of the word have born Saints out in all difficulties. 2. By conſidering that every other foundation will fail, whether fancied by our ſelves or ſuggeſted by others, tis but a lying vanity. 3. By ſtudying the nature of him whoſe word it is, who is the rock of ages, in whom is no ſhadow of change, for whom it is impoſſible to lye to us, or deny himſelfe.
Sundry Obſervations which might have been concerning ſtedfaſtneſſe and proceeding in Chriſtianity, and the uſefulneſſe of a conſtant progreſſe therein to keep us from ſeduction (the beſt way for Chriſtians not to bee loſers of what they have, is to be labourers for what they want) I ſhall not mention, as having larg…ly inſiſted thereupon before.Part. 1. p. 174. 175. Part. 2. p. 328. &c. 355. &c. 370. &c.
Thus of the ſecond direction, whereby the Apoſtles teacheth the Chriſtians to embrace the fore-going exhortation of contending for the faith. viz. Edification on the faith, The third follows, viz. praying in the holy Ghoſt, whereby he inſtructs them (withal) how to build proſperouſly, viz. by taking in Gods help, and how to to keep themſelves in the love of God, which is the direction next enſuing.
EXPLICATION.
Two things are here to be opened.
1. The thing to be performed, Prayer.
2. The manner of performing it, in the holy Ghoſt.
1. The thing to be done, or what he commands: Prayer, Praying.
I ſhall not here handle the duty of prayer in a common-place-way, foreign.by inſiſting either upon the ſundry ſorts of prayer, Petition for good things, Deprecation to remove evil things, Interceſſion for others, Imprecation againſt others, Thanksgiving for our ſelves or others: or upon the Circumſtances of prayers, for time, place, meaſure: onelyonly as to the former, I ſhall note, that when this word prayer is ſet alone, as it is here in Jude, it compriſeth all the kinds under it; when it is joyned with thankſgiving alone, it compriſeth all kindes belonging to requeſt; when …t is joyned with deprecation or interceſsion, it is reſtrained to a deſire of good things for our ſelves. But as to the preſent occaſion, I ſhall only ſhew what prayer is in regard of its generall nature.
The word in the original here uſed foreign praying, imports an earneſt wiſhing or craving of ſuch things which are according to our deſire, becauſe by prayer we open our hearts deſire to God. There are ſundry rhetorical, breif, commendatory deſcriptions uſed by learned men to ſet forth prayer; as, The key of heaven, and of all Gods Cabinets, the Conduit of mercy, *Dr. Sibbs. Oratio cararum hirud….faith flaming, Jacobs ladder, an inviſible and invincible weapon, a victory over the omnipotent, the conſumption of cares, a box of ointment broke upon the head of Chriſt, the perfume of heaven, the mount of transfiguration, the ſoules meſſenger, Satans ſcourge. The aſcending of the mind to God. foreign.To wave theſe, though ſweet and pious expreſſions, prayer is more fitly call'd (according to the nature and import of the word foreign, a right opening of the deſire of the heart to God; or (as the Apoſtle Phil 4.6.) foreign, Damaſc. de orthod. fid. l. 3. c. 24.a making known of our deſires to him; or (as ſome) a religious ſpeech directed to God after a due ſort, concerning things appertaining to his glory and our good.
1. Firſt, the will is fill'd in prayer with deſires, and then theſe deſires flame forth, blaze upward, and are opened to God. Formally, prayer is an act of the will, and hath its Conception in the heart as in its womb: and
2. Then its birth is the expreſſion of our deſires, how ever uttered. And theſe deſires are expreſſed ſundry wayes, either by an inward or an outward word, there being a twofold ſpeech, the firſt foreign, and foreign, a ſpeech uttered with the voice; the ſecond foreign, and foreign, a ſpeech conceived in the minde: 1. foreign2. foreign1. Vocalis. 2. Mentalis.prayer is not the outward voice onelyonly or chiefly, but the inward of the ſoule. Sighs are articulate. Exod. 14.15. Moſes is ſaid to cry to God, when we read not of his uttering any words: and 1 Sam. 1.13. Hannah ſpake in her heart, but her voice was not heard; her prayer was oratio mentalis, Non vox ſed votum, non muſica cordula ſed Cor, Non clamans ſed amans clangit in aure Dei. Pſal. 142.2. 2 Tim. 2.22. Pſal. 119.7.an inward mentall prayer, and this is the ſtrongeſt voice of all, and by it we ſpeak loudeſt in the ears of God. Hence prayer is call'd the lifting of the heart to God. Pſ. 25.1. and the pouring forth of the ſoule before the Lord, Pſal. 62.8. 1 Sam. 1.15. As for that prayer which is onelyonly the outward ſpeech of the mouth, without the inward of the heart, it is rather lip-labour then prayer. Deſires are uſually made known by outward meanes, words, ſignes; words doe moſt exactly ſet forth the intent of the heart; yet ſignes alſo, as lifting up the hands or eyes, ſtretching abroad the armes, bowing the knees, doe both expreſſe and excite inward affection. But by inward meanes, as ſighes and groans, duplicate page duplicate page God diſcerneth a mans deſires, as well as by words and ſignes, he underſtanding the motions of the heart as well as of the tongue. And hence it is that God knowing the ſecrets of the heart, and understanding our thoughts afar off, prayer is not made, to make known our deſires to God, as if otherwiſe God would be ignorant of them, but to teſtifie mans obedience to that order which God hath ſet down, God appointing prayer in this way a meanes to obtaine needfull bleſſings: & that very wiſely, as 1. That by making known of our wants to God, we may not only know, but acknowledg God to be the author and fountain of all bleſſings, and ſo upon the receiving thereof aſcribe the praiſe to God. 2. That it may appear we underſtand our own deſires, and have ſenſe of the thing we want. 3. That others may mutually joyne with us in prayer. 4. That our affections may be the more enlarged: for as deſires help us to words, ſo words inflame our deſires. 5. To prevent diſtraction and interruption in our thoughts.
3.Pſal. 38.9. Mat. 4.10. Prayer is made to God onelyonly. It is a principal point of divine ſervice. 1. God onelyonly is religiouſly to be worſhipt and ſerved. 2. God onelyonly knowes whether we pray or no, Jer. 23.23.i. e. from the heart. 3. God onelyonly is every where preſent to hear the ſuits of all. 4. God onelyonly is almighty and able to grant whatſoever we ask.
4. In prayer, as the deſires muſt be made known to God, ſo after a due manner: but of that in the next part, In the holy Ghoſt.
The manner, of performing this duty, is in the holy ghoſt, foreign.
There is in ſcriptures ſometime mention made of praying in the ſpirit of man, as 1 Cor. 14.15. I will pray foreign, with the ſpirit, or in the ſpirit, i. e. (ſay ſome) may underſtanding and my heart or ſoule, ſo as I may both underſtand, and alſo be affected with what I pray. And Eph. 6.18. The Apoſtle injoynes praying in the ſpirit, which may be underſtood either of Gods ſpirit or mans: but in this place, particular and expreſs mention is made of the holy ſpirit, or the ſpirit of God, in which we are to pray; whereby is meant by the aſſiſtance, motion, inſpiration, ſtrength, help and guiding of the Spirit; for (as this ſenſe agrees with the prepoſition foreign, here tranſlated in, which is in ſcripture oft of the ſame ſignification with foreign, by, as Matth. 5.34, 35. ſwear, &c. neither, foreign, by heaven, nor foreign, foreign.by the earth, nor foreign, by the head; and 2 Cor. 6.6, 7. it is eight times thus taken) ſo is it moſt ſutable to other places of ſcripture, where the ſpirit of God is mentioned with prayer, as Zec. 12.13. where is promiſed the ſpirit of ſupplication, that is, the ſpirit as giving, beſtowing and working the gift and grace of prayer, (as 2 Cor. 4.13. we read of the ſpirit of faith, i.e. the ſpirit working faith,) and Rom 8.15. we read of the ſpirit (foreign) by which we cry Abba Father. Jam. 5.16. we find mentioned foreign, which properly ſignifieth a prayer wrought in us, and excited, and ſo imports the efficacy and influence of the holy Ghoſt in enabling us to pray. And the Apoſtle Rom. 8.26. moſt fully expreſſeth this truth. 1. Affirmatively, the ſpirit helpeth our infirmities; and maketh interceſſion for us. 2. Negatively, ſaying, we know not what to pray. Whence it is cleare, not that the ſpirit of God doth truly and properly pray for us, as our high Prieſt and Mediator, or as one of us, for another, (the attributing of the office of Mediatour to the holy Ghoſt was one of Arius his hereſies) for then ſhould there bee more than one Mediatour, 1 Tim. 2.5. and God ſhould requeſt to God (the holy Ghoſt being God, but not man alſo as was Chriſt,) but that the ſpirit of God ſtirreth us up to pray, quickneth and putteth life into our dead and dull ſpirits, yea and infuſeth into us ſuch deſires, ſighs and grones, and ſuggeſteth unto us ſuch words as are acceptable to God, which for their truth and ſincerity for their vehemency and ardency, for their power and efficcacy are unutterable, they pierce through the heavens, and enter un to the throne of grace, and there make a loud cry in the ears of God. More particularly, from theſe expreſſions of both theſe Apoſtles, Paul & Jude, we may conſider, wherein this aſsiſtance of the holy Ghoſt, or this praying by the holy Ghoſt ſtands and conſiſts; And that is, 1. In reſpect of the matter. 2. Of the manner of our prayer.
1. In reſpect of the matter of our prayer. We pray in the holy Ghoſt, as he inſtructs and teaches us to ask ſuch things as are according to the will of God, foreign. Rom. 8.27. 1 Job. 5.14,lawfull and good things. The Spirit of God ſtirs us not up to deſire what his word forbids us to deſire. We know not what is good for our ſelves, and God hath oft heard us by denying us. Though when we ask bread, our Father he gives us not a ſtone, yet when we ask a ſtone God hath oft given us bread. The thing asked (if by the Spirit) is warrantable; the Spirit put us upon asking (eſpecially) ſpiritual bleſſings, as our luſts upon craving things which are their fuel. The ſpirit of wiſedome deſires not its owne poyſon.
2. We pray in the holy Ghoſt in reſpect of the manner of our praying. And that 1. As it enables us to pray ſincerely and heartily. Gods Spirit is a ſpirit of truth. And whenſoever wee pray in his ſpirit, wee pray likewiſe in our owne, and his ſtirs up ours to pray. The prayer of a Saint goeth not out of fained lips. The ſpirit lifts up the hand and the heart together. Pſal. 25.1.86.4. Lam. 3.41.
2. As it enables us to pray with fervency. The motions of the Spirit, as they are regular in regard of the object, ſo vehement in regard of the manner. Rom. 8.26.Its groanes are ſuch as cannot be uttered. The ſymboles of the ſpirit were fiery tongues, Act. 2.2.3.and a mighty ruſhing wind. As a bullet flyeth no further then the force of the powder carryeth it, ſo prayer goeth no further then the fervour of the Spirit driveth it. Prayer is called a knocking, a ſeeking, and figured by wreſtling. Gen. 32.26. Hoſ. 12.4. Nay call'd a wreſtling. Rom. 15.30. The importunity required in prayer is called foreign, impudence, Luke 11.8. foreign cognationem habet cum verbo foreign quod ſignificat attendere, intendere, animum que advertere. Oratio attentè fundi debet.ſluggiſh prayers are no ſpiritual prayers. The device of ſhooting a letter at the end of a dart (uſed as I have ſometimes heard in ſieges) is a fit embleme of a ſoul ſending its Epiſtle to heaven. As the Spirit wrought vehemently in thoſe holy men who were foreign, and foreign, moved by the holy Ghoſt to ſpeak the word of God to men, ſo it works fervently in thoſe who are to ſpeak in prayer to God. David mentions the ſetting forth of his prayer as incenſe. and incenſe burnt before it aſcended: there muſt be fired affections, before out prayers will go up. The Tribes, Acts 26.27. are ſaid to ſerve God foreign, which ſignifieth a ſtretching forth themſelves with all their might.
3. As it enables us to pray in faith, 2 Cor. 3.14. Spiritus vicarius Chriſti.the ſpirit is called the ſpirit of faith, and the ſpirit of Chriſt; as its ſent from him, ſo it ſends us to him. The ſpirit ſo intercedes in us on earth, for the operation and framing of our prayers, that it ſends us to him who intercedes for us in heaven, for the acceptation of our prayers; through Chriſt we have acceſſe by one Spirit unto the Father. Eph. 2.18. And hence the Spirit enables us to pray in faith, nothing wavering, Jam. 1.6. in confidence that through the faith of him, our prayers ſhall bee ſucceſſefull, in ſuch a way as our gracious father in Chriſt ſees beſt for us. This is called the full aſſurance of faith, Heb. 10 22. and a praying without doubting, 1 Tim. 2.8. faith applying the promiſe, Joh. 14.13. & 16.23.whatſoever ye ſhall ask the father in my name, he will give it you.
4. As it enables us to pray in holineſſe, with pure hearts, and hands. He is a Spirit of holineſſe, his office is to make us holy, & whereſoever he witneſſeth, he waſheth. If he be a ſpirit of faith to ſtrengthen our confidence in Chriſt, hee is a ſpirit of holineſſe to cauſe our conformity to Chriſt; hence the ſpirit of grace is mentioned with the ſpirit of ſupplication. As the ſpirit makes us come boldly before the throne of grace; So he makes us come purely before it too, as being a throne of glory. If I regard iniquity in my heart (ſaith David) the Lord will not hear my prayer, Pſal. 66.18. I will waſh my hands in innocency, ſo will I compaſſe thine altar. This legall waſhing is Evangelically improved. 1 Tim. 2.8. Lifting up holy hands, and Heb. 10 22.
5. Laſtly, as it is enables to pray in love. The ſpirit of love (for ſo he is called 2 Tim. 1.17.) never in prayer witneſſeth Gods love to us, unleſſe hee drawes ours to him, nay for his ſake to others. He never makes us lift up hands without doubting, unleſſe alſo without wrath. 1 Tim. 2.8. and when hee makes us at peace with our ſelves, Matth, 5.24.hee makes us peaceable to others.
OBSERVATIONS.
1.Obſ. 1. Without the ſpirit there's no praying. They who are totally deſtitute of the ſpirit, in their natural condition, can no more pray in faith then a dead man can crave help of another. They may have the gift of prayer, not (in that ſtate) the grace of prayer, All naturall men are in this reſpect foreign, brute and mute.we are not ſufficient of our ſelves to think any thing as of our ſelves. The wicked call not upon God. There's no naturall man but is ſpiritually deaf and dumb. If a man have not the ſpirit of grace, hee muſt needs be deſtitute of the ſpirit of ſupplication. He is a meer ſtranger to thoſe prayer-graces, faith, fervency, holineſſe, love. &c. Hee derides at prayer, I mean prayer by the ſpirit: the wicked they howl upon their beds, not pray in the ſpirit; they may ſay a prayer, not pray a prayer, as it ſaid of Elijah who prayed in prayer, foreign, Jam. 5.16. they doe but make a lowd noyſe like a wind-inſtrument. They are but like Balaam, into whoſe mouth God put a word, without any heat of love or zeal in his ſoul. But why ſpeak I of natural men? when as without the acting of the ſpirit in our very regenerate eſtate, all our abilities to pray are preſently gone: as a wheel which is turned about with an hand, if the hand be taken away, the wheele will ſoon ſtand ſtill. Its neceſſary that unto the firſt grace, following grace be added; man after he is regenerate, ſtill needeth the preſent, effectuall, conetinuall work of the ſpirit. Preventing grace is not effectuall, unleſſe helped with a ſupply of ſecond grace. 'Tis true even of the regenerate, without me, ye can doe nothing; God giveth firſt the will, and then the deed, and continuance of doing that which is truly good. Grace muſt be every way grace, elſe it will be no grace at all. He that hath begun a good work in us, muſt alſo perfect it. Phil. 1.6. Oh how heavily do even ſaints draw and drive, when they have ſin'd away the ſpirit of prayer! When ſaints have yielded to ſin, they are like a bird whoſe wings are beſmear'd with birdlime, they cannot flye up to heaven. How lamely and miſerably (I have ſometime thought) did David pray upon his murder and adultery! The fire which conſumed the burnt-offering came out from the Lord. Lev. 9.24.
2.2. Obſ. How excellent and honourable a worke is that of prayer! The whole Trinity hath a worke in this holy exerciſe; the holy ghoſt frameth our requeſts; The Son offereth them up to his Father; Rev. 8.3. with his incenſe the prayers of the Saints are offered, he prayes them (as it were) over againe; and the Father accepteth theſe prayers thus framed and offered up.
3. As without the Spirit there is no prayer, 3. Obſ.ſo without prayer a man evidently ſhewes himſelfe to have nothing of the ſpirit. Wherever the Spirit is, there will be praying in the ſpirit: if the Spirit live in us, 'twill breath in us. God never (yet) had, nor ever will have a dumb Child. They who are the Lords, will name him. 1 Tim. 2.19. They who are ſaints, call upon Chriſt. 1 Cor. 1.2. Breathing is a true property of life. As ſoon as ever Paul was converted, he prayed, Act. 9.11.
4.Obſ. 4. Needs muſt the prayers of the ſaints be acceptable They are by the holy Ghoſt, his very grones, and by him our ſpirits are made to grone. Oratio longius vulnerat quam ſagitta. Exod. 17.11.Prayer prevaileth not onelyonly over Creatures, but even the very Creator himſelfe. One faithfull mans prayer is more forcible then a whole army. There is a ſhadow of omnipotency in prayer. It was ſaid of Luther, he could do what he would. Needs muſt that petition be granted, which the framer receives. The Lord cannot more be out of love with prayer, then with his own will. Prayer is but a kinde of Counterpane or reflexion of Gods own pleaſure.
5.Obſ. 5. How good is God to his poore ſaints! He not onelyonly grants their prayers, but makes their prayers. God doth not onelyonly provide a gift, but an hand alſo to take it with; not a feaſt onelyonly, but a ſtomack; both grace for the deſire, and the very grace of deſire. Oh how ſweet alſo are the Conditions of the Covenant of grace! God bids us pray, and helps us to pray; Commands us duty, and enables to performe it, gives worke, wages, and ſtrength.
6.Obſ. 6. Its our greateſt wiſdome to get and keep the Spirit. If either we never had it, or loſe it, we cannot pray. 1. 'Tis gotten in the miniſtery of the goſpel. The Spirit is peculiar to the Goſpel, and not belonging to the law, if conſidered alone by it ſelfe as a diſtinct Covenant; for ſo it gendereth onelyonly to bondage. Received ye the Spirit by the works of the law, or by hearing of faith. q d. ye receved the ſpirit by hearing the goſpel. 2 Cor. 3.8.The goſpel is call'd the miniſtration of the Spirit.
2. 'Tis kept by following his motions, and ſuggeſtions. Make much of his preſence; the Spirit is a delicate thing: grieve him not by negligence in uſing his gifts, pride, Eph. 4.30.eagerneſſe after the world, ſenſualitie, ungodly company, premeditated, repeated ſins, &c. If the Spirit be gone, thy beſt friend is gone. 'Twas Davids prayer, Take not thy holy ſpirit from me. Without the ſpirit, thou art like lockleſs Samſon, as another man: poor, weak Samſon, when the Lord was departed! thou art like a ſhip winde-bound. No ſtirring without the ſpirits gales. Lord, what were my life if I could not pray! it would even be my burden; and how can I pray without thy ſpirit? As a man cannot preach without externall miſſion ſo not pray without internall motion.
7. How happy are ſaints in all ſtraits! Obſ. Ʋlt.they have the ſpirit to help them pray. Ther's nothing but ſin can drive or keep away the ſpirit. Sufferings, priſons, baniſhments, &c. cannot: and haſt thou the ſpirit, 'tis better, like Jonah, to be praying in a Whales belly, then without the Spirit, to be devout in a gilded chappel. Suppoſe thy friends cannot, will not viſit thee, the Spirit is a gueſt that cannot be excluded. Like Joſeph, he delights to manifeſt himſelfe to his, when all are gone out. Holy Mr. Dod was wont to ſay, never deſpair of him who can but pray. Suppoſe men cut out thy tongue, or ſtop thy mouth, they cannot hinder thee from praying in the Spirit, becauſe not the Spirit from praying in thee.