William Jenkyn
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.
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 θεόπνευστος, 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 onely upon holinesse; the comforts and promises holy, parts of a holy covenant, and such as onely 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 ἐποικοδομοῦντες, 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 ἐποικοδομούμενοι, 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 onely 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 onely 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 fitly 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 onely 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 onely enjoyns every Christian to be busie in building, but by this word (in Composition) ἐποικοδομοῦντες, 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, 〈Greek〉. 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; 〈Greek〉. and thus the Apostle Col. 3.16. useth the word ἑαυτοὺς; where he exhorteth them to admonish ἑαυτοὺς, 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. Unlesse 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.
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. 4.12 No 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: Unlesse 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 onely 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 〈Greek〉. 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 onely 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 onely 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 onely 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 onely 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 largely 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.
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, 〈Greek〉. 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: onely 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 it 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 προσευχόμενοι, 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 hirudo. 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. 〈Greek〉. To wave these, though sweet and pious expressions, prayer is more fitly call’d (according to the nature and import of the word προσευχὴ,) a right opening of the desire of the heart to God; or (as the Apostle Phil 4.6.) 〈Greek〉, 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 ὁ ἔξω λόγος, and προφορικὸς, a speech uttered with the voice; the second ὁ ἔσω λόγος, and 〈Greek〉, a speech conceived in the minde: 1. 〈Greek〉2. 〈Greek〉1. Vocalis. 2. Mentalis. prayer is not the outward voice onely 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 onely 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, 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 onely. It is a principal point of divine service. 1. God onely is religiously to be worshipt and served. 2. God onely knowes whether we pray or no, Jer. 23.23. i. e. from the heart. 3. God onely is every where present to hear the suits of all. 4. God onely 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, ἐν πνεύματι ἁγίῳ.
There is in scriptures sometime mention made of praying in the spirit of man, as 1 Cor. 14.15. I will pray τῷ πνεύματι, 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 ἐν, here translated in, which is in scripture oft of the same signification with διὰ, by, as Matth. 5.34, 35. swear, &c. neither, ἐν τῷ οὐρανῷ, by heaven, nor ἐν τῇ γῇ, 〈Greek〉. by the earth, nor ἐν τῇ κεφαλῇ, 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 (ἐν ᾧ) by which we cry Abba Father. Jam. 5.16. we find mentioned δέησις ἐνεργουμένη, 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, Κατὰ Θεόν. 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 ἀναίδεια, impudence, Luke 11.8. 〈Greek〉 cognationem habet cum verbo 〈Greek〉 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 〈Greek〉, and φερόμενοι ὑπὸ πνεύματος, 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 ἐν ἐκτενείᾳ, 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.
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 ἄλογα ζῶα, 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, ἐν προσευχῇ προσηύξατο, 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 onely 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 onely grants their prayers, but makes their prayers. God doth not onely provide a gift, but an hand also to take it with; not a feast onely, 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 onely 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. Ult. 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.
