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 tap-house 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 It s 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 'T is 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 Vnlesse 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
themselves The first is contained in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 T is 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 fiâ—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 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 'T is true building is a slow and leasurely work a work of time but yet it must be a progressive and proceeding work 't is 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
interpretation Haereticorum vocabula timenda yet carry a shew of evill To say we are saved by works may have a true interpretation but its better to abstaine from it because it hath an appearance of popish merit To call Evangelicall Ministers Priests may be truly expounded but it were better to avoid the expression because of the shew of Popish sacrifice and priesthood The words of hereticks are to be avoided And if we will keep the faith of the scriptures we must keep the words of the scriptures Those things which are malè colorata though not in se mala which have an ill colour though not an ill nature must be shun'd Caesar said of his wife that she ought to be without suspicion of fault as wel as without fault Valentinian having a drop of the water sprinkled upon his garment which was cast about by the Priests in their heathenish services cut out that piece of cloth upon which that drop fell from the rest of the garment The ancient Christians would not set up lights and bayes at their doores Tertul. lib. de Idol though for this they were persecuted as Enemies to the Emperour because the temple and the doores of Idolaters were wont to be thus garnished These primitive Christians would not endure that any Christian should looke toward Jerusalem praying because they would avoid shew of Judaisme Augustine thought it in his time unlawful to fast on the Sabbath day because the Manichees did so God appointed his own Ceremonies so as a wall of partition might be put between the Israelites and Heathens In which respect his people are forbid to eat swines flesh the ordinary food of the gentiles to make their heads bald to shave their beards to cut their flesh And Aquinas thinks that because the Heathens set their Temples East-ward Aquin. 1â— 20 3. â— therefore Gods was set West-ward ad arcendam idololatriam saith he Not onely apparant sins but sins in appearance are to bee avoided by Christians Even the accompaning with sinners is suspicious as well as the acting of their impieties is heinous Tell me said a good man once where thou hast been Eph. 5.7 and I will tell thee what thou hast done A man sins as well by not reproving a swearer as by swearing He that doth not preserve the law doth not observe it This say some was one reason why David refused to take the threshing floore oxen c. as a gift but would buy them because he would avoid the shew of covetousnesse For the second why this garment spotted c. was to be hated i. e. inwardly loath'd outwardly shun'd In respect of God In respect of Themselves In respect of Others 1. God 1. 'T is his Command he would have his to adorne the Gospel to shine as lights to abstaine from all appearance of evill and be holy in repute as well as in reality 2. His honour is hereby advanced The farther we keep from defiling our selves the more we keep from dishonouring him It s the glory of the Gospel when men cannot lay any thing like an evill to our charge and when they cannot speak reproachfully and truly at the same time 3. His example is hereby imitated He hates all that 's evill and like evill The conformity of our affections with the Lord is very acceptable How highly is the Church of Ephesus commended for hating the doctrine of the Nicholaitans which saith the Lord I also hate There is in God no shadow of change and therefore nothing like sinne He is of purer eyes then to behold sin or to look upon iniquity 2. Themselves 1. It is a true note of sincerity to shun evil in its very likenesse He who hates a person loves not his very picture This is a main difference betweene a sound Christian and an hypocrite A wicked man will abstain from evil in extreams but commonly hee cares not for petty and appearing evils Hence tell him of such and such a sinne his reply usually is give me some plain manifest scriptures against it scriptures which oppose his sinne by consequence and proportion will not serve the turn It must onely be a plain bare-faced evill that he will forsake An hypocrite loves the appearance of good more than goodnesse it selfe the godly hates the very appearance of evil as well as the evil it selfe 2 It s his wisedome to avoid the appearance of evil Hee who will never give way to so much as an appearing shall not be overthrown with a real evil Hee who will not touch will not taste much lesse swallow down a sinne And hee who cares not to avoid the appearance of evil by little and little cometh to esteeme the evil and the appearance both alike the beginnings of sinne are modest and yet make way to immodest proceedings 3. He takes the wisest course to preserve his good name he who abstains from appearing evils provides for his conscience and reputation at once and stops the mouths of accusers abroad as well as of the accuser in his owne bosome 3. Others 1. The weake 2. The wicked 1. They who shunne the very resemblance of sinne make those who are any thing inclinable to follow them more exact and precise in their walking â—ommonly if a leader will adventure upon an appearing a follower will be imboldned thereby to commit a real evil for though when we behold men strict in holinesse we are too ready to hope that we may bee allowed to come a little short of them yet when wee see any take liberty to do that which enclines to evil wee are prone to imagine that we may go a little beyond them They who write copyes must write a fair hand trifles in a leader are blasphemies As reports lose nothing in the telling so sinne loseth nothing in the imitating Commonly the Scholer out-goes the Master 2. They who allow themselves in appearing evils harden wicked men who ever make the faults of such seem bigger and more then they are and for fifty write downe an hundred and ever make use of the appearing evils of Saints as sheilds and apologies â—o bear them out in their greatest enormities OBSERVATIONS 1. Obs 1. Sinne and sinners are spotting and defiling they stain what they touch Of this before largely Part. 2. p. 226. c The allusion here is to a running issue defiling the thing it toucheth 2. Obs 2. The people of God in this world are subject to defilements Jude in exhorting the Christians to carry themselves compassionately towards sinners directs them likewise to carry themselves warily lest they get hurt from them T is as hard to bee in the world and not to be polluted by it as to be among infectious persons and not to be infected The best of Saints have a principle in them which will make them catch infection The great industry of worldly persons is to pollute the godly Jam. â— ult The power of religion is principally seem in keeping a
wisdom and understanding in not knowing what they spake against the Apostle illustrates by shewing what that kind of knowledg was which was left in these Seducers namely such as was meerly brutish and sensual and such as whereby they corrupted themselves so that as they sinned in what they hated and opposed because they knew it not so likewise they sinned in what they embraced and loved because they knew it but after a natural beastly manner viz. for the fatisfying of their sensitive appetites and our Apostle doth with admirable Artifice subjoyn this second their natural brutish knowledg to the former their ignorance because thereby he amplifies most wisely both those sins mentioned in ver 8. viz. their defiling the flesh and despising of dominions though as Junius notes by a hysteron proteron he amplifies the latter their despising of dominion in the first place The words contain principally these two parts 1. The malicious ignorance of these seducers in speaking evil of what they knew not 2. Their sensual knowledge in corrupting themselves in those things which like bruit beasts they knew In the former they shewed themselves no Christians in the latter scarce men 1. Their malicious ignorance in these words These speak evil of those things which they know not Wherein I consider 1. Their act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They speak evil or blaspheme 2. The object of which they speak evil and which they blaspheme Those things which they know not To the first of these I have before on verse 8 and verse 9 spoken Of the latter now EXPLICATION Three things here are to be opened 1. What the things are which these seducers are here said not to know 2. What kind of ignorance or not knowing of those things it was wherewith they are here charged 3. Wherein appears this sin of speaking evil of those things which they knew not For the first of these Some conceive as Oecumenius and others that the things of which these seducers were ignorant and spake evil were sundry Doctrines and points of faith and mysteries of Christian Religion The Doctrines of Christianity surpass'd their Reason nor could they be perceived by the power of nature These seducers were such as were ever learning 1 Tim. 3.7 1 Tim. 1.7 Mat. 15.14 Mat. 22.24 and never able to come to the knowledge of the truth and having swerved from the faith turned aside to vain jangling and desiring to be Teachers of the Law understood not what they said nor whereof they affirmed They were blind leaders of the blind not knowing the Scriptures In a word They consented not to wholsome words even the words of our Lord Jesus Christ 1 Tim. 6.3 4. and to the Doctrine which is according to godliness but were proud knowing nothing but doting about questions and strife of words c. And particularly they were ignorant of that main fundamental Gospel truth viz that the grace of God teacheth us to deny ungodliness they holding that they were by that grace freed from all holiness of life and that all were thereby left at liberty to live as they pleas'd so that their lusts like the dust put out the eyes of their understanding 2. Others conceive more probably that though the Apostle here useth an indefinite expression in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those things yet that he here intends principally that these seducers were ignorant of the nature institution and end of that dominion those dignities which they so much despised and reviled verse 8. that they knew not that Magistracy was appointed by God and that to continue even in the time of the Gospel notwithstanding the liberty which Christ hath purchased for us In short that they were ignorant of the great utility and beneficialness of Civil Government in and to the world that it defends justice opposeth vice preserves publique peace relieves the oppressed and is that Tree under the shadow whereof we quietly and safely sit and are sheltered 2. For the second What kind of ignorance it was with which the Apostle here chargeth the Seducers There are three sorts of ignorance 1. An happy and profitable ignorance viz. not to know those things the knowledge whereof proves hurtful thus it had been good for Adam not to have known evil experimentally It had been good for the Jewes if they had never known the corrupt and idolatrous fashions of the Heathens and in some respect 2 Pet. 2.21 it had been good for Apostates if they had never known the way of righteousness 2. There is a knowledge of meer and simple negation as Christ knew not the day of judgement and as illiterate Mechanicks know not sundry Arts and Sciences as Physick Astronomy and this is without sin 3. There is an ignorance of evil dosposition and this is twofold 1. Of frailty when we are ignorant and naturally indisposed to the knowledge of those things which we ought to know but yet we are holily sorrowful for it mourn under it and pray against it Thus even the godly are ignorant 2. Ignorance of evil disposition may be supine gross or affected when men like themselves well enough in their ignorance and their ignorance in in themselves and this is not only non profligata an ignorance not fought against and opposed but also affectata affected and loved by men who refuse instruction that so they may sin the more freely and prosecute evil the more without controlement This sort of ignorance is not barely nescire a nescience Non est consequens ut continuò erret quisquis aliquid nescit sed quisquis se existimat scire quod nescit Aug. c. 17. Enchir. Psal 82.5 Isa 44.18 and not knowing either of the things which we are injoyned bound to know but a nolle soire a conceited contracted contented ignorance which thinks it knows what it knows not and desires to unlearn what it knows the former is the cause of sin but of the latter sin is the cause that ignorance whereby men desire not the knowledge of the wayes of God know not as the Psalmist speaks nor will understand but walk on in darkness In brief this ignorance wherewith our Apostle chargeth these seducers is not onely that quâ nesciunt whereby they discern not but quâ respuunt whereby they despise things needful to be known approve not the things that are excellent delight in error quarrel with and resist the truth and as Peter speaks of this very sort of men are willingly ignorant Rom. 1.28 2 Pet. 3.5 the Heathen are said not to like to acknowledge God their blindness was natural and they did also voluntarily chuse their superstition before the knowledge of God 3. Briefly for the third Wherein appears the sinfulness of their speaking evil of those things which they knew not 1. It s a sin discovering the grossest folly Not to understand is a mans infirmity but to speak what and evilly of what he understands not is his folly If folly be
Pelagius altered his opinions concerning Grace and Hilary reports of Arius that he had menstruam fidem for every month a sundry faith as if he had swallowed Moons that he was never consistent to and with himself before the Councel he held for the Divinity of Christ among his companions otherwise Thus the Apostle complains of the Galatians for their being so soon removed unto another Gospel 1 Gal. 6. and warnes his Ephesians chap. 4.14 that they should not be carried about c. and Peter 2 Pet. 2.14 mentions unstable souls Oft from Brownism men wander to Anabaptism from thence to Arminianism thence to Socinianisme and Arminianisme and then they become Seekers or rather indeed loosers of themselves just nothing as a thin empty cloud they are tossed so long up and down by winds that at length they come to nothing at all Their heads are like Inns and their opinions like Travellers which oft lodg not above one night in them like wax they take any new impression It s bard to say whether they are pluralists or neutralists in Religion and as hard to please them in any opinion as to make a Coat that should constantly fit the Moon They know they shall dy but in what faith they know not One error is ever a bridg to another 2 Pet. 3.16 They are called unlearned and unstable and therefore such as wrest the Scriptures whence its plain that by unstable he means such as were not grounded in the Faith and Learning of the Truth Hymeneus and Philetus who once held the Truth concerning the Resurrection afterward erred concerniag the Faith saying that the Resurrection was past already 2 Tim. 2.18 2. They might be carried about and unstable in respect of their affections the goodnesse whereof was onely by fits and pangs sometimes they were fire-hot perhaps in Religion soon after stone-cold their heat like that in the fit of an ague is not from nature but distemper and therefore though violent yet not permanent they resemble the Mariners Psal 107.26 of whom the Psalmist speaks that at one time they are mounted up to heaven and presently fall down again into the depths like David who in his youth was full of Spirits and vigor but in his old age grew cold and chilly these who somtime seem'd fervent in spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now are cold in their affections and come to a state of indifferency and neutrality and frame to themselves such a moderation as will just serve the scantling of the times They were they say forward and foolish in the heat of their youth to oppose sin but now they see their error and admire their present staiednesse and the golden mean which they have attained Thus it was with those unsettled Galatians who at first could have pull'd out their eyes for Paul Gal. 4.16 soon after counted him an eye-sore their enemy fortelling them the truth The Church of Ephesus had left her first love Rev. 2.4 Thus Alexander who as some think for his zeal against Diana the Heathens Idol Qui martyrio propinquus erat perfidum sceleratum apostatam factum videmus Cal. in Ac. 19. formidabile exemplum or as others for his noted love towards Paul was like to have been torn in pieces as a Martyr afterwards as Calvin thinks became Pauls deadly adversary 2 Tim. 4.14 and would have martyred him Johns hearers rejoyced in his light for a season Affections raised upon no true grounds will soon fall and by so much the greater will the fall be by how much the higher the building was They who have been sometimes more then Christians in their fervor for afterwards have proved worse then heathens in fury against the truth 3. They might be carried about and unstable in their practices very strict and precise in their carriage at the first very loose and profane afterwards Seducers grew from better to worse or as the Apostle speaks worse and worse 2 Tim. 3.13 golden professors haply in their youth silver in their middle age leaden in their old age They set out well but did not hold out at all so appearingly consciencious at the first that the very appearances of sin were shun'd so really wicked at last that the greatest abominations are not scrupled and they are grown so strong that their stomacks can digest those impieties with the very sight whereof heretofore they seem'd to be sick How frequently hath the glorious the morning beginnings of Christian Profession been overcast with the darknesse and gloomy cloudinesse of prophanenesse before the evening Many who have been elevated to a high pitch of Profession have faln like clouds into some dirty lane or slough of uncleannesse and loosnesse Gal. 3.3 They begin in the flesh and end in the flesh though they seem'd to have escapt the pollutions of the world and to be washt from their filthinesse yet they return with the dog to their vomit 2 Pet. 2.22 and with the sow to their wallowing in the mire 2. Plurium conflictus ventorum Lorin Impetuosus turbo Geth Luke 8 23. Mar. 4.37 Hebr. 13.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the second by what they were carried about and unsetled viz. By the windes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any blast which blows in the air but Peter 2 Pet. 2.17 saith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried with a tempest the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying a whirlwind not one wind but a conflict of many winds It s used by the Evangelists in the describing the tempest miraculously appeased and calmed by Christ There were several sorts of winds and tempests wherewith these Seducers were carried about 1. The wind of strange doctrines this is noted by the Apostle Hebr. 13.9 where he warns the Christians that they be not carried about with divers and strange doctrines And Eph. 4.14 with every wind of doctrine Every doctrine which was new was by them entertained as true They had itching ears delighted with novelty not obedient ears attentive to profitable truths whence it was that every new doctrine carried them a several way and that they meeting with several new Doctrines were hurried round as in a whirlwind and knew not where to rest The Divel pleased them like children with change of toyes The true Gospel was neglected for another as Paul speaks Gal. 1.6 they were of the same mind with him who taught them last they were meer moveables in the Church like the water ever of the same figure with the vessel into which its put like a company of cyphers which signifie what it pleaseth the Figure which is put before them 2. Seducers are carried about with the wind of fear to save their skins they car'd not what they held taught did they were impatient of persecution Thus speaks the Apostle of these seducers Gal. 6.12 They constrain you to be circumcised lest they should suffer persecution for the cross of
in the word Behold 2. That Description of the judgement to the regard of which we are incited which description of the judgement hath two parts 1. The coming of the Judge to judgement 2. The Carriage of the Judge in judgement 1. In His coming to judgement I observe 1. His Title The Lord. 2. His approach Cometh 3. His Attendants With ten thousands of Saints 2. His Carriage in judgement is observable 1. Toward the wicked wherein I consider 1. The manner of his judging which is to be by way of conviction to convince 2. The Parties to be judged all the godly Which Parties are considerable 1 In their Nature so they are ungodly 2 In their Numbers and extent so they are said to be all the ungodly 3. The Causes of the judgement which are two 1. Their Works considerable in their general nature said to be ungodly 2. In the particular manner how they were committed which they have ungodly or ungodlily committed 2. Their Words where is to be noted 1. What kind of speeches they uttered hard speeches 2. By whem they were uttered ungodly sinners 3. Against whom against him 2. In the second viz the Application of this Prophesie v. 16. Jude shewes that these Seducers were the ungodly which hereafter are to be judged and this their ungodliness Jude there discovers by several signs 1. Their discontentedness 2. The following their lusts 3. Their boasting 4. Their admiration of mens persons 1. I begin with the Preface and in that first with the consideration of the Person here mentioned Enoch the seventh from Adam EXPLICATION Three things here I shall enquire into by way of Explication 1. In what respect Enoch may be said to be the seventh from Adam 2. Why the Spirit of God in Scripture doth exactly set down the genealogies and successions of the Patriarchs whereby it comes to be known that Enoch was the seventh from Adam 3. Why Jude chusing to alledge the prophesie of Enoch cals him the seventh from Adam 1. For the first Enoch was so the seventh person from Adam as that both Adam and himself must be computed to be two of that number Enoch was not so the seventh from as to be the seventh after or the seventh that came of Adam The like expression is used Mat. 1.17 All the generations from Abraham to David are fourteen generations into which Abraham and David themselves must be taken to make them up fourteen And thus the scripture frequently reckons Enoch the seventh as Luke 3.37 38. 1 Chron. 1.1 2 3. Gen. 5.3 6 9 12 15 18. 2. Enoch was not so the seventh person from Adam as that there were no more then seven persons begotten from the time of Adam to Enoch for all those six Patriarchs mentioned before Enoch are said to beget sons and daughters and of those sons and daughters there came likewise a great number but Enoch is called the seventh from Adam because he was exactly the seventh in that particular direct line from Adam to him 2. For the second The Spirit of God so exactly mentions the succession of the Patriarchs of old for sundry reasons As first To discover his care to keep and uphold his Church by shewing where it was in what families it continued and how it was by his goodnesse preserved and propagated in all even the worst and most corrupt ages of the world The posterity of Cain was to be totally destroyed by the flood and God swept them away with the beesome of destruction to what end therefore should they be so fully recorded but the seed of Seth was to be preserved both in the deluge of waters and of all succeeding calamities and therefore their descents and successions are punctually recorded 2. God hereby shewes the great delight which he took in speaking of his Church and Children and their concernments above all other people in the world The sacred history mentions the posterity of Cain but occasionally and by the way as the relation thereof had a necessary connexion with the history of the Church and as making it more clear and complete and therefore the scripture relates not either the successions or actions of those without the Church in a constant course or series of history nor doth it use that exactnesse and industry in treating of them which it useth in setting down the affaires of the Church Hence it is as Rivet well notes that those things which seem to be of lesse moment and weight are so diligently described in Scripture story as Jacobs flocks his pilled rods of poplar and hasel the conceiving of the flocks before them and bringing forth cattle ring-straked Vid. Riv. exercit pag. 630 631. iâ— 30. Gen. speckled and spotted c. when as the holy story passeth over in neglective silence the beginnings and progress of the great Empires and Dominations of the world as of the Assyrians Egyptians Grecians c. subjects in appearance more worthy the mentioning the Lord herein saith the fore mentioned Author being like a Master of a family Ut patri familias cura major est liberorum et domesticorum quam latisundii sic etiam apud Deum majoris sunt mâ—menti familiae piorum quam quaevis aliae quae in toto orbe dominationi ejus subsunt Ut parons liberorum et familiae ita curam gerit ut suorum gestus sermones actiones omnes observet et quaecunque ipsis accidunt diligentissimè consideret sic Deus in familiis piorum tamquam in domo suâ— observat et numerat capillos illorum actiones studia et gressus eorum respicit c. Riv. in Gen. pag. 632. who doth not with so much care and delight regard his grounds and fields abroad as he doth his familie and children with their carriage and concernments at home in his house where he diligently and delightfully observes all the speeches gestures actions of his little ones and whatever befals them c. 3. God by this exact delivering the successions and genealogies of the Patriarchs would shew the excellency and antiquity of the scriptures above all other historical writings in the world which are not able to afford us a certain Cronologie concerning the times of the Patriarchs before the flood 4. Especially by this recording the successions of the Patriarchs the Lord discovers who they were of whom the true Messiah came according to the flesh and this he doth both for the honour of Christ as man whose pedigree that it might be perfect was to be preserved and distinctly drawn as far as from Adam as also for the confirmation of our faith touching his incarnation the Scripture mentioning the order and names of all his progenitors even from Adam and thereby suffering us not to doubt of the truth of his humane nature unless we wil imagine that all the names and successions of his progenitors mentioned from the beginning of the world to his birth were fabulous and fictitious and so make the continued line from Adam
them a while then the souls of their people to all eternity Ministers must defend as well as feed their flock and keep away poyson as well as give them meat drive away the Wolfe as well as provide pasture Cursed be that patience which can see the Wolfe and yet say nothing If the heresies of seducers be damnable the silence of Ministers must needs be so too 2. Obs 2 It s our duty to acknowledge and commend the gifts and graces of God bestowed upon others with respect Jude honourably mentions these Apostles both for the dignity of their Function and also for the faithfulnesse of their discharge thereof by forewarning the Christians The prudent commending of the gifts and graces of another is the praysing of the giver and the incouragement of the receiver The good we see in any one is not to be dampt but cherisht nor should the eminency of our own make us despise anothers endowments Peter though he had oft heard Christ himselfe preach and long been conversant with Christ upon earth though at Pentecost the spirit was poured upon him yet he thought it no derogation from his worth to make an honourable mention of Paul to read his Epistles and to alledge the authority of his writings 2. Pet. 3.15 Peter doth not say why is not my word as credible as Pauls but without any selfe-respect he appeals to Paul honours Paul and fetcheth in Paul for the warrant of his writings Oh how unworthy is it either to deny or deminish the worth of others How unsutable is it to the spirit of Christianity when meer shame compels a man to speak something in commendation of another to come with a But in the conclusion of our commendation But in such or such a thing he is faulty and defective This kind of commendation is like an unskilful farriers shooing of an horse who never shoes but he pricks him 3. Obs 3. The consent between the pen-men of scripture is sweet and harmonious they were all breath'd upon by the same spirit and breath'd forth the same truth and holinesse Jude and the rest of the Apostles agree unanimously against these seducers Moses and all the Prophets accord with the Apostles in their testimony of Christ Luke 24. Peter and Paul agree harmoniously 2. Pet. 3.15 All holy writers teach one and the same faith They were severall men but not of sevrall minds The consideration whereof affords us a notable argument to prove the divine authority of Scripture all the pen-men whereof though of several conditions living in several ages places and countreys yet teach the same truth and confirm one anothers doctrine 2. It teacheth in the exposition of Scripture to endeavor the making of them all to agree Weemes When other writers oppose the Scripture we should kill the Egyptian and save the Israelite but when the holy writers seem for they never more than seem to jar one with another wee should study to make them agree because they are brethren But 3. and especially the consideration hereof should put all Christians upon agreeing in believing and imbracing the truth if the writers agreed Mauns dextra non taniopere indiget ministerio sinistrae quam necessaria est Ecclesiae doctoribus Concordia Gerhard 2 Pet. 3.15 the readers should do so too but cheifly the preachers of the word should take heed of difference among themselves in interpreting the Scripture Concord among teachers is as necessary as is the help of the left hand needful to the right When the children fall out in interpreting their fathers Testament the Lawyer only gains and when Ministers are at variance among themselves hereticks onely rejoyce and get advantage to extoll and promote errour In a word as the Apostle holily exhorts Phil. 3.16 we should walk by the same rule and mind the same thing and 1. Cor. 1.10 Speak the same thing labouring that there may be no division among us but that we be perfectly joyned together in the same mind and in the same judgment All Contention among Ministers should be who shall be foremost in giving of honour and gaining of souls 4. Obs 4. Scripture is the best preservative against seduction The Apostle directs the Christians to make use of the words of the Apostles to that end The Scripture is the best armory to afford weapons against seducers It s onely the Sword of the Spirit the word of God that slayes error Mat. 4. Jesus Christ made use of it when he conflicted with that arch-seducer the devill The reason why people are children tossed about with every wind of seduction is because they are Children in Scripture-knowledge They are children which commonly are stoln in the streets not grown men Ye erre saith Christ to the Sadducees not knowing the Scripture The Scripture is the light which shines in a darke place an antidote against all hereticall poyson A touchstone to try counterfeit opinions that Sun the lustre whereof if any doctrines cannot endure they are to be thrown down as spurious And this discovers the true reason of Satans rage against the word in all ages never did any theefe love the light nor any seducer delight in the word Luci fugae Hereticks fly the Scripture as the owle doth the Sun when that ariseth they flye to their holes when that sets they fly abroad and lift up their voice It s Satans constant design that there may not be a sword found in Israel Our care should be to arraigne every errour at the bar of Scripture and to try whether it can speake the scripture shibboleth whether it hath given them letters of commendation or no or a passe to travell up and down the Church or no If to Scripture they appeal to Scripture let them goe and let us with those noble Bereans with pure humble praying unprejudiced hearts search the Scriptures whether those things are so 5. Obs 5. They who are forewarn'd should be forearm'd It s a shame for them who have oft heard and known the doctrines of the Apostles to be surprized by seducers Jude expects that these Christians who knew what the Apostles had delivered should strenously oppose all seduction To stumble in the light is inexcusable To see a young beginner seduced is not so strange but for an old disciple a grey-headed gospeller to be mislead into error how shamefull is it and yet how many such childish old ones as these are doth England London afford who justly because they are ever learning and never coming to the knowledge of the truth but remaine unprofitable hearers of truth are left by God to be easily followers of error The fourth particular which I considered in Judes producing of this testimony of the Apostles was wherein this testimony consisted or the testimony it selfe laid down in the 18. ver in these words That there should be mockers in the last time who should walk after their own ungodlylusts In which words these seducers are described
Common-wealths suffer In troublous times the walls and temple of Jerusalem went but slowly on Though Jesus Christ the head be the only fountaine of spiritual life yet the usual way of Christs strengthning it and perfecting thereof is the fellowship of the body that by what every joynt supplies the whole may be encreased when Church-members are put out of joint they are made unserviceable and unfit to perform their several offices They who were wont to join in prayer sacraments fasting and were ready to all mutuall offices of love are now fallen off from all 4. It s opposite to the future estate of the Church in glory In heaven the faithful shall be of one mind wee shall all meet saith the Apostle in the unity of the faith Eph. 4.13 when we are come to our manly age Wrangling is the work of child-hood and folly and a great peice of the folly of our child-hood Lutheâ— and Calvin are of one mind in heaven though their disciples wrangle here on earth OBSERVATIONS 1. Naturally men love to be boundlesse Obs 1. they will not be kept within any spiritual compasse nor endure to bee held in any bounds This according to one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle Jude aimes at in this place Wicked men are sons of Belial they cannot endure the yoke of Christ though it be sweet and easie They break his bonds asunder and cast away his cords from them Men love to have liberty to damn their own souls Psal 2 3. Hos 4 16. They back-slide like a back-sliding heifer Though men account it no unwelcome streightning to them to have a fence between them and their bodily enemyes yet they cannot endure those limits and bounds of Gods law or corrections which stop them from sin their fear of hurt makes them love preservation their love of pleasure makes them desirous of sinful liberty How good a sign of a gracious heart is it rather to desire to be in Christs inclosure then in Satans champain to account Christs service our liberty and Satans liberty our bondage How just also is God in suffering sinners to take their course and swinge in the wayes of sin and destruction They who wil not be kept within Gods compass are deservedly left to Satans disposall They who are back sliding heifers who will not endure the yoke are justly threatned to be suffered to be as a lamb in a large place without a keeper or preserver They shall have their fill of liberty but their liberty is like that of the Deer which though it were gotten out of the park-pale yet it was at the cruel curtesie of the hounds On the contrary God is very gracious in stopping up his churches way though with a thorny hedge Oh happy thorns that stop us in our waies to hell Such thorns are better then roses The setting up of the thorny hedge Hos 2.6 is a promise a branch of the Covenant Our separation from Rome cannot be charged with schism Obs 2. This will evidently appear if we consider either the ground or the manner of our separation 1. For the ground and cause thereof our separation from Rome was not for some slight and tolerable errours but damnable heresies and grosse idolatries The heresies fundamental and idolatries such as those who hold communion with her cannot but partake of In respect of both which the church of Rome was first Apostatiz'd before ever we separated nor was there any separation from it as it had any thing of Christ or as it was Christian but as it was Romane and Popish The Apostacy of the Roman church which was the ground of our separation appeared sundry ways 1. In that she did thrust the Lord Jesus the great and onely teacher of the church out of the chair and in it placed the Pope as the infallible Doctor of the church to whom she ties her beliefe and subjects her faith though he alwayes may and oft doth rise up against Christ himself 2. The Scriptures the alone rule of faith the Romanists slight and impiously despise and make them an insufficient rule of faith by joyning their over-fond and false traditions to it by preferring a vitious and barbarous interpretation before the sacred originals by making the holy Scriptures to have neither life nor soul nor voice till the interpretation of the church or rather the Pope be added 3. They have depraved the great and main article of faith concerning the justification of a sinner the nature whereof though the Scripture makes to stand in the remission of sinnes and the application of Christs righteousnesse by faith yet they ascribe it partly to Christs and partly to our own merits and righteousnesse in which respect that of the Apostle sutes with them Christ is become of no effect to you who are justified by the law 4. Though the worshipping of the immortal and invisible God under any visible image or representation or the likenesse of a mortal creature be frequently and expresly forbidden in Scripture Ecclesia Romanaeusus admittit basce trinitatis imagines caeque pinguntur non solum ut ostendantur sed ut adorenâ— tur In 3 Aq. 9.29 art 3. yet they set forth and teach the worshiping of the Father under the image of an old man the Son under the image of a Lamb and the holy Ghost of a Dove And Cajetan confesseth that they draw these images of the Trinity not only to shew but to adore and worship them To these I might add their maiming or rather marring the Sacrament of the Lords Supper their denying the cup to the laity Their ascribing of remission and expiation of sin to the sacrifice of the Mass their seven Sacraments their praying to Saints Auge piâ—s justitiam Reisque dona veniam Solve vinela reis Profer lumen Coecis Psalt Rom. and ascribing to the Virgin Mary the bestowing grace and glory pardon of sin c. Their dispensations with the most hideous and bellish abominations as murders incest Sodomy c. for mony c. 2. For the second the manner of our separation it was not uncharitable rash heady and unadvised nor before all means were used for the cure and reformation of the Romanists by the discovery of their errors that possibly could be thought of notwithstanding all which though some have been enforced to an acknowledgment of them they still obstinately persist in them Our famous godly and learned reformers would have healed Babylon but she is not healed many skilful Physicians have had her in hand but like the woman in the Gospel she grew so much the worse By praier preaching writing yea by sealing their doctrine with their bloods have sundry eminent instruments of Christ endeavoured to reclaim the Popish from their errors but in stead of being reclaimed they anathematized them with the dreadfullest curses excommunicated yea murdered and destroyed multitudes of those who endeavoured their reducement not permitting any to trade
and discipline and herein if they shall either be hindred or negligent private Christians shall not be intangled in the guilt of their sin if they be humbled and use all lawful means for remedy though they do communicate 6. Let them search whether there be any Scripture warrant to break off communion with the Church in the ordinances when there is no defect in the ordinances themselves only upon this ground because some are admitted to them who because of their personal miscarriages ought to be debarred The Jewes of old though they separated when the worship it self was corrupted 2 Chron. 11.14 16. yet not because wicked men were suffered to be in outward communion with them Jerem. 7.9 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders give any liberty to separation in case of failing to cast them out and though the suffering of scandalous persons be blamed yet not the communicating with them 1 Cor. 5.11 Rev. 2.14.15.20.24 The command not to eat with a brother who is a fornicator or covetous c. concerns not religious but civil communion by a voluntary familiar intimate Conversation either in being invited or in inviting as is clear by these two Arguments 1. That eating which is here forbidden with a brother is allowed to be with an heathen but it s the civil eating which is onely allowed to be with a heathen therefore it s the civil eating which is forbidden to be with a brother 2. The eating here forbidden is for the punishment of the nocent not for a punishment to the innocent but if religious eating at the Sacrament were forbidden the greatest punishment would fall upon the innocent the godly Now though such civil eating was to be forborne yet it follows not at all much lesse much more that religious eating is forbidden 1. Because civil eating is arbitrary and unnecessary not so religious which is enjoyned and a commanded duty 2. There is danger of being infected by the wicked in civil familiar and arbitrary eatings not so injoyning with them in an holy and commanded service and ordinance 3. Civill eating is done out of love either to the party inviting or invited but religious is done out of love to Jesus Christ were it not for whom we would neither eat at Sacrament with wicked men nor at all To conclude this separation from Churches from which Christ doth not separate is schismatical now it s clear in the Scripture that Christ owneth churches where faith is sound for the substance and their worship Gospel-worship though there be many defects and sinfull mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinfull mixtures of those who are wicked in practise is as true concerning separation from them who are erroneous in judgement if the errours of those from whom the separation is made be not fundamental and hinder Communion with Christ the head And much more clear if clearer can be is the schismaticalnesse of those who separate from and renounce all Communion with those churches which are not of their own manner of Constitution and modeld according to the platform of their own particular church-order To refrain fellowship and communion with such Churches who professe Christ their Lord whose faith is sound whose worship is Gospel-worship whose lives are holy because they come not into that particular way of church-order which we have pitcht upon is a schismaticall rending of the church of Christ to pieces Of this the church of Rome are most guilty who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and circumscribe and bound the church of Christ within the limits and boundaries of the Romane jurisdiction even so as that they cast off all churches in the world yea and cut them off from all hope of salvation who subject not themselves to their way Herein likewise those separatists among our selves are heniously faulty who censure and condemn all other churches though their faith worship and conversation be never so scriptural meerly because they are not gathered into church order according to their own patterns In scripture churches are commended and dignified according as their fundamental faith was sound and their lives holy not according to the regularity of their first manner of gathering And notwithstanding the exactest regularity of their first gathering when churches have once apostatiz'd from faith and manners Christ hath withdrawn communion from them and most severely censured them And this making of the first gathering of people into church-fellowship to be the rule to direct us with whom we may hold communion wil make us refuse some churches upon whom are seen the Scripture characters of true churches and joyn with others onely upon an humane testimony because men onely tell us they were orderly gathered It should be our care to shun separation Obs ult To this end 1. Labour to bee progressive in the work of mortification the lesse carnal we are the lesse contention and dividing will be among us Are ye not carnal saith the Apostle and he proves it from their divisions separation is usually but very absurdly accounted a sign of an high grown christian we wrangle because we are children Jam. 4.1 and are men in malice because children in holinesse wars among our selves proceed from the lusts that war in our members 2. Admire no mans person the excessive regarding of some makes us despise others in respect of them when one man seems a gyant another will seem a dwarfe in comparison of him This caused the Corinthian schism Take heed of man-worship as well as image-worship let not idolatry be changed but abolish't Of this largely before upon Having mens persons in admiration 3. Labour for experimental benefit by the ordinances Men separate to those churches which they account better because they never found those where they were before to them good Call not Ministers good as the young man in the Gospel did Christ complementally only for if so you wil soon cal them bad Find the setting up of Christ in your hearts by the Ministry and then you will not dare to account it Antichristian If with Jacob we could say of our Bethels God is here wee would set up pillars nay bee such for our constancy in abiding in them 4. Neither give nor receive scandals give them not to occasion others to separate nor receive them to occasion thine own separation watch exactly construe doubtfull matters charitably Look not upon blemishes with multiplying glasses or old mens spectacles Hide them though not imitate them sport not your selves with others nakednesse Turn separation from into lamentation for the scandalous 5. Be not much taken with novelties New lights have set this church on fire for the most part they are taken out of the dark-lanthorns of old Hereticks They are false and fools fires to lead men into the precipice of separation Love truth in an old dresse let not antiquity be a
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 t is 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 largâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hirudâ— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To wave these though sweet and pious expressions prayer is more fitly call'd according to the nature and import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right opening of the desire of the heart to God or as the Apostle Phil 4.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech uttered with the voice the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech conceived in the minde 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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