to the Saints preached by the holy Apostles and Prophets and witnessed to by the holy Spirit and so by the holy God who bare witness to the Preachers of it both with Signs and wonders and divers miracles and gifts of the Holy Ghost Heb. 24. is a holy pure clean Word The Word of the Lord as the Gospel of Jesus Ghrist as preached by the Apostles is often called as in Acts 6 2 7. and 8.25 and 12.24 and 13.5 7 12 44 46 49. is pure as Silver seven times tryed in the fire Psal 12.6 No dross or mixture in it it is not yea and nay but yea yea or yea and Amen as in 2 Cor. 1.18 19. As God is true our word toward you was not yea and nay for the Son of God Jesus Christ who was preached among you by us was not yea and nay but in him was yea for all the promises of God in him are yea and in him Amen unto the glory of God by us The Apostles did speak in simplicity and sincerity what they had heard and received from God and Christ and did not as the false Apostles sophisticate and corrupt the Word of God as the Apostle also saith 2 Cor. 2.17 But as in sincerity and as of God they spake in Christ in the sight of God Even as Jesus Christ himself the matter and subject of their word the faith or foundation of faith the object to be closed with and rested or built upon is the holy One the holy One of Israel and so is frequently stiled as Acts 3.14 Ye denyed the holy One and the just So 1 John 2.20 Ye have an Vnction from the holy One and ye know all things And Heb. 7.26 He is holy harmless undefiled c. a spotless one a Lamb without blemish his nature and life and death and sacrifice and person altogether blameless sinless and undefiled even so the Doctrine of the Apostles concerning him was pure and clean too like to pure water No soil or mud in it Yea and 2. It was and is set apart separated and devoted to God and for his glory to be the foundation ground and way of our believing and so becoming an holy habitation and people for God Jesus Christ the main matter and subject treated of in the Gospel is in that sense holy to God chosen by him separated and set apart for him to be his salvation to the ends of the earth the Lamb of God to take away the sins of the world his righteous Servant in whose hand his pleasure shall prosper his Elect in whom his Soul delighteth who hath sanctified himself and given up himself to him to do his will in all things to be his Prophet to declare his mind and bring forth judgment to the Gentiles and light to the people to be his High-Priest as it is said The Lord hath sworn and will not repent Thou art a Priest to me for ever after the order of Melchisedeck Psal 110 3 4. to make atonement for the sins of the people offer up their gifts and sacrifices and make intercession for all that come to God by him Heb. 2.17 and 5.1 and 7.25 and bless them in his Name Heb. 7.6 7. His King whom he hath set upon his holy hill of Sion Psal 2.6 7. being wholly holy unto God to do his pleasure in his presence for men and from him to and with men Rom. 6.10 his Foundation namely that he hath lay in Sion to be the foundation and corner-stone of his holy building an habitation for his Holiness and glory by vertue of whom it is that the whole building becomes an holy House to God and an habitation separated unto him to dwell in by his Spirit as Ephes 2.20 21. And so the Doctrine or Faith concerning him is holy separated and set apart for Gods use for drawing men into the knowledg and faith of Christ and so to himself by and through him and therefore it is called The power of God to salvation to every one that believes Rom. 1.16 The Medium that he made choice of for saving those that believe it and so through it believe in him 1 Cor. 1.21 so that in this respect too it is holy As also 3. In respect of the effect and fruit of it it makes holy those that receive it and are united with it and built upon it So Jesus Christ the main matter and subject of it the foundation properly laid in it and by it for men to believe in and be built on is not only holy in himself sinless and set apart for God but also is made of God holiness to us the cause of holiness to us He in and by vertue of whom we are holy to God 1 Cor. 1.30 He being the holy Temple and habitation of God makes us so too in being united with him He being the holy foundation makes all the building holy And so the Doctrine of the Apostles preached and published concerning him and received and held fast by these Believers was holy in respect of the effect and fruit of it in Believers who are said to be sanctified by the faith in Christ Jesus Acts 26.28 Sanctified or made holy through Gods Word which is the Truth John 17.17 and to be made clean through the Word spoken to them John 15.3 Sanctified and washed by the washing of water the Love Grace and Knowledge of God held forth in the Word that they might be presented a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blame or blemish Ephes 5.26 27. as also the holiness of the new man is therefore in Ephes 4.22 called according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holiness of truth because the effect or product of the Truth believed by men To this purpose are those sayings of David in Psal 119.9 11. Wherewith shall a young man cleanse his wayes By taking heed thereto according to thy Word And again I have hid thy Word in my heart that I might not sin against thee c. Yea 4. It is called the holy Faith to signifie the great care that God hath of it its acceptableness to him and his respect to and care of it as in that sense in Jer. 2.3 Israel was said to be holiness to the Lord being his people his peculiar portion he had an especial care over them to defend them so as that all that devoured them offended evil came or shall come upon them So is Christ holiness to the Lord very dear and delightful to him and therefore especially cared for and defended by him as in Psal 89.21 With him his right hand is established and his arm strengthens him so as the enemy shall not exact upon him nor the son of wickedness afflict him he will beat down his foes before his face and plague them that hate him Yea therefore they that believe not in him shall be condemned and perish and they shall be destroyed that will
he hath committed he shall surely die whereas the life promised to the righteous is eternal life and not this transitory life only which the wicked may enjoy and often do as long or longer and more prosperously than the righteous so the death befalling the Apostate from his righteousness which Apostacie also it s implied befals men as a fruit of their being lifted up by and trusting in their righteousness is an answerable Death that is threatned to the wicked and which he by turning from his wickednes may escape v. 14 which is eternal death And lest any should say this is but a supposition and proves nothing it is true if that such a thing be such a thing will follow but when is that or that cannot follow It might be as rationally replied on the other hand that then it might be said to the next Verse When I say to the wicked thou shalt surely die if be turn from his evill way he shall live that that is but a supposition too so proves not that a wicked man may ever repent unto eternal life which is manifestly false and yet the former is as well supposed as this latter But besides Solomon tells us that by the evil adulterous woman whether literally or figuratively also taken for the false Church or false worldly Spirit that lays in wait to deceive many have bin cast down wounded yea many strong men have been slain by her Whereby wounded and slain cannot rationally be understood a bodily and literal wounding and slaying but that that is spiritual and of the Soul and what can the slaying that mean but a quite bereaving it of some spiritual life yea of such spiritual life too or degree of spiritual life as made strong and more firm and able therein those that it was in as if he should say many hath she cast down into sadness and distress of minde or wounded in their Consciences by tampering with her yea many strong in the faith and power of God by listning to her inchantments and pleasing allurements have been out-right slain wholly bereft of spiritual life by her Prov. 7.28 To which we may consider what the Apopostle saith of the Galathians both as to their receit of the Grace of God and as to their dangers at least they had then brought themselves into by listening to and closing with the false Apostles They were not only called into the Grace of Christ but had also so received it that they therethrough were made the Sons of God and God had so owned them or known them as to send into their hearts the Spirit of his Son so as they did run well Gal. 1.6 and 3.26 and 4.5 6 9. 5.7 and yet Paul tells them he was afraid of them Gal. 4.11 but no ground for fear where there was no possibility of miscarrying as there was not if that be true that once a Son of God and ever so and that it is impossible for a believer that is rightly so approved of God to miscary Ah but there might be danger of falling under anger as before but not of falling away wholly to destruction to that let it be minded what the Apostle says in Chap. 5.1.2 Stand fast therefore in the liberty wherewith Christ hath made us free and be not entangled again in the yoke of bondage It was their not standing fast in that liberty without doubt that he was afraid of and that they would again be intangled with the yoke of bondage as appears by comparing it with chap. 4.9 10 11. How is it that ye turn again to the weak and beggarly rudiments or elements whereunto ye desire again to be in bondage Ye observe dayes and times and moneths and years I am afraid of you lest I haâ— bestowed upon you labour in vain Now how far the evil of being intangled in the yoke of bondage again might reach as to the dammage they might sustain thereby whether only as some conceive to the incurring some displeasure and anger or else to the utter destruction of them for ever the second verse of Chapter 5. with what follows may shew where the Apostle adds Behold I Paul say unto you that if ye be circumcised Christ shall profit you nothing For I testifie again to every man that is circumcised that he is a debtor to the whole Law Christ is become of no effect unto you whosoever of you are justified by the Law ye are fallen from Grace What can be more full and significant that they might possibly be drawn to circumcision and to seek justification thereby although formerly known of God the Apostles fears of them and earnestness in arguing against their yeilding to it clearly implies that he believed for who will fear and be serious to endeavour to prevent what he believes cannot possibly happen now that their being so led aside would not only ingage some wrath from God without impairing their state of Sonship with God but would wholly exclude them from the favour of God and the fruits thereof is clear in that he says Christ would profit them nothing Surely if Christ did keep them nothwithstanding their such falls in the favour of God and from a possibility of falling finally though they might suffer great testimonies of displeasure from God he should then profit them very much even as much as such a foundation would profit a house which notwithstanding its being shaken and shattered in the thatch and tiles by the winds should preserve it from being blown down or overthrown And who would say that in case the foundation should suffer the winds to impair the covering of the house it should profit the house nothing though it keep it from falling Yea the Apostle says further they were or should be in that case feared by him abolished from Christ as a house removed from its foundation so should they be from Christ they should be bound to keep the whole Law for righteousness as much as if Christ had done nothing at all for them or else they must perish they should have no help nor benefit as to their Justification and Salvation by him they were fallen from Grace that is from the favour of God So that this clearly implies a great deal more dammage by letting go the faith of Christ a worser loss of Gods love than only an incurring his anger for a time here yea and the same is implied in chap. 4.11 in his saying I am afraid of you least I have bestowed upon you labour in vain no cause to fear that of any that were the Sons of God and known of God if that were true that being once made Sons they must be ever so and could by no means possibly be otherwise for sure what ever displeasure and wrath they might incur by their turning to the Law yet the Apostle should have an abundant fruit of his Ministry in them in that thereby they were notwithstanding their fall and what wrath might follow upon it yet
are his in him by vertue of him known and owned by him as also in this that he allows not any in iniquity that name his Name though by vertue of Christ held forth in the Apostles Doctrine that also may secondarily be called the foundation of the Prophets and Apostles as in Ephes 2.20 Built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner-stone That Doctrine then or Christ himself as therein preached as the Son of God and Saviour of the World delivered up to death and crucified for our offences and raised again from the dead for our justification and glorified at ' Gods right hand for our salvation and that our faith and hope might be in God and so as appointed to be Lord and Christ the Judge of all who shall come again to judge both the quick and the dead is the faith here meant whereon Believers are to edifie and build up themselves and not their act acts or habit of believing which may be added to and builded up being imperfect upon this foundation so as this foundation cannot upon any thing else yea that Christ as so laid and held forth in the Cospel is the foundation to be built on is plain For 1. Christ was the first thing appointed or laid of God for fallen mankind as to his purpose and promise of him and he was the first thing preached to him in order to his return to God This was the Doctrine first preached in Paradise after our first Parents had sinned and were convicted thereof I will put enmity between thee the Serpent and the Woman and between thy seed and her seed He her Seed shall bruise thy head and thou shalt bruise his heel Though Christ was not as then actually manifested in the flesh crucified dead buried and raised again yet all that was intimately preached from the beginning as a thing to be accomplished in its time and season 2. And as this was the first thing or Doctrine preached so it was the foundation and ground of all other dispensations of God after to fallen man It is upon that account of Christs having interposed between God and us as the bruiser of the Serpents head the destroyer of his work the taker away and abolisher of Death that God now deals mercifully and graciously with men is inviting and leading them to repentance by â—is goodness and forbearance and lades them with his benefits and sends forth his light and truth to men to call them back to himself and to his Kingdom to be under his government and protection from which they were banished for their iniquity and so it is the ground and foundation of his Ordinances witnessing of Christ and of himself in Christ unto men and appointed as mediums for mens approaching to him and seeking of him and of Gods raising up and judging all men according to their works hereafter for there would have been no resurrection from the first death to any new judgment much less to life if Christ had not come and dyed for all men and risen again 1 Cor. 15.12 17 18. Acts 10.42 and 17.30 31. The final rewards and recompencings of men then as also his present chastisements in mercy and measure now and accepting and justifying saving and honouring those that believe in him and serve him stand upon Christ and his death and sufferings for all men and rising again and being appointed Lord of all and Mediator of God and men the propitiation for our sins even for the sins of the whole world as their proper ground and foundation Yea 3. He as so set forth is the ground and foundation of all right repenting and turning to God from our our sins and of all right believing hoping and trusting in God for his mercy and blessing of all prayers and praises to be made to God and so of all true piety and religion in fallen men for had there not been such a Ransome found out and Sacrifice offered for us there could have been no approach for us to God or acquaintance with God God sent him that the world through him might be saved and raised him from the dead and gave him glory that our faith and hope might be in God John 3.17 1 Pet. 2.21 So that he and the Word of the Gospel as setting him forth is meant by the faith here on which Believers are built and to build up themselves and each other 2. Now this is called their faith not because it is of them of their invention broaching or preparing as a foundation for themselves or others but because it is owned received and confessed by them it is that that they have and believe in their hearts unto righteousness and with their mouths confess to the salvation of themselves and others as Paul sometimes calls the Gospel he preached his Gospel as in 2 Tim. 2.8 According to my Gospel And so Rom. 2.16 Not because it was of him found out or invented or set on foot by him as if he had preached any thing for Gospel that he had not received from God and Christ but because it was ministred and preached by him even so this faith after the same manner is called the Believers faith as elsewhere The faith of Gods Elect Tit. 1.2 because made known and delivered to his elected and chosen Servants such as he chose to be his Servants the holy Apostles and Prophets to be declared and published by them as accordingly it was published by them and as it is called The faith once delivered to the Saints in this Epistle of Jude ver 3. because it was delivered to them and preached by them it might be called their faith though otherwise it is the faith of God and Christ Yea and in calling it the faith of these believers the Apostle intimately distinguisheth it from the false saiths or false doctrines of the false Teachers and Seducers of whom he had been warning them as if he should say it is not their faith they have corrupted themselves and fallen away from it and have received or devised and broached another faith doctrine or foundation different from and repugnant to yours with which I would have you have nothing to do much less build your selves thereon for that would not render you an house or habitation for God and so objects of his favour but Synagogues of Satan and objects of Gods wrath and anger but build ye up your selves on your faith which he also the better to induce them thereto calls their most holy faith Which leads us to the third particular 3. Why it is called the most holy faith 1. It is holy that is it is pure faultless no falshood or corruption in it for so holiness is sometimes opposed to uncleanness or filthiness as We are not called to uncleanness but unto holiness 1 Thes 4.7 Cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord 2 Cor. 7.1 So this Doctrine delivered
not hear and obey him Mat. 28.18 19. with Mark 16.15 16. Acts 3.22 23. And so God hath a singular watchfulness over and care of his Name and Doctrine the Gospel of Christ preaching and declaring him as the foundation of God for men so as that he will not bear that it should be slighted rejected and disobeyed by men It shall be easier in the judgment for Sodom and Gomorrah than for those that so do Matth. 10.15 with John 12.48 49 50. His presence is in and with it and it is a ministration of life righteousness and spirit as in 2 Cor. 3.5 6 7 8 9 c. thus the Faith is holy But 2. It s also called the most Holy to signifie 1. The superlative holiness and more abundant excellency of it above other holy things as to say 1. There were many things or persons types of Christ holy to God under the Law and some of them more holy and more set apart than others as there was the whole people holy to God The holy people Dan. 12.7 and Deut. 7.6 The holy seed Ezra 9.2 The Levites were yet more holy as being chosen and taken out of the people to do the service of the Tabernacle in liew of the first-born which God hallowed and chose for himself to be peculiarly his above the after-births of them Exod. 13. â— with Numb 3.12 13. and yet the Priests were more holy than they as having liberty to the holy Place and to go into the Tabernacle and offer upon the Altar which the Levites might not do and yet the High-Priest was more holy than they as only having liberty to enter the Holy of Holies Levit. 21.2 6 8 10 11 c. But Jesus Christ is more holy then them all the most holy Person that appears where Aaron or none of them might even in the Heavens themselves and by the vertue of his own blood to make intercession for us none holy like him who is the Lord nor any Rock like our God 1 Sam. 2.2 3. Yea there were many things holy as the Land was the holy Land Zech. 2.12 and the portion of it set apart for the Sanctuary more holy Ezek. 45.1 The Chambers of the Priests holy Ezek 42.13 Their Garments holy Exod. 28.20 and 29.29 The Crown put upon Aaron was the holy Crown Levit. 8.9 The Altar was holy yea most holy and whatsoever touched it was holy Exod. 29.37 The Sanctuary and all the Vessels of it holy Levit. 16.33 1 Chron. 22 19. Yea the Trumpets and other Instruments Numb 31.6 The Oracle or inner-place of the Sanctuary and Temple was most holy and therefore called the Holy of Holies and the most holy place as the Ointment made to anoint and sanctifie them and the Priests was most holy but yet Christ was more holy than they or any of them the most holy One the truth of them all they were but types and figures of him and their holiness of his yea there were holy Prophets and holy Apostles but yet he more holy than they the most holy One none so pure spotless oâ— undefiled the holiest Places and Vessels contracted soil and dust and needed cleansing sometimes and were sometimes defiled with Idols and other pollutions and needed an atonement to be made for them and at last because of the pollutions wherewith they were polluted they were given up to spoil to fire and to Captivity none of which can befal the Son of God though he was once put to death for our sins which were charged upon him yet being raised he dieth no more death hath no more dominion over him in that he died once he died unto sin but in that he liveth he liveth now unto God holy harmless undefiled separate from sinners made higher than the Heavens who needeth not dayly as those other Priests to offer first for their own sins and then for the sins of the people for this he did once c. Heb. 7.26 27. The holiest Priests had their sins properly their own to offer for he never did sin nor was guile found in his mouth the holy Prophets and Apostles had their sins and failings Moses the meekest man on earth yet once spake unadvisedly with his lips in his anger and provoked God to deprive him of entring into the Land of Canaan Aaron the Saint of the Lord made a molten calf also at the instance of the people David the man after God's own heart yet fell very grievously So did Solomon the wisest yea none of the Patriarks but in offering Sacrifices for sins therein confessed themselves to stand in need of mercy and forgiveness The Apostles confessed sins in them and tell us if they had said there was no sin in them or that they had not sinned they should have deceived themselves and the truth had not been in them But Christ was the perfectly spotless One in whom is no sin Nay the very Angels vail their faces and cover their feet in his presence as appears by what Isaiah saith when he saw his Glory in a Vision and spake of him Isa 6.1 2.3.4 with John 12.40 41. so that he is absolutely the most Holy One and therefore also the most consecrated and devoted unto God the Levites might come neerer to the Sanctuary and so to God as dwelling in it than the generallity of the people and the Priests neerer than the Levites and the High Priest neerer than the rest of the Priests but Christ comes nearer than any For he is not entred into the Holy places made with hands as they did but into Heaven it self there to appear in the presence of God for us Heb. 9.24 Yea neither Saint nor Angel is so devoted to God or admitted so neer to him as Christ they are about the Throne but Christ is in the midst of it yea and though the four Beasts figuring the Camp of the Saints or their Leaders be said also to be in the midst of the Throne as well as round about it yet the Lamb is in the midst of them as the most inmost amongst them Rev. 4.4 6. and 5.6 11. and therefore also the most Holy both as to his efficacie and vertue for conferring holiness upon others it being He only that is made to us of God wisdome righteousness holiness and redemption No man or Angel hath that honour with or besides him the holy and holy-making Spirit is fully and immeasurably only upon him and sent forth by and from in his name Saints and Angels have not that honour and power as he and therefore also as to Gods tender care of him or heighth of love to him they are below him For to which of the Angels said he at any time sit thou on my right hand or thy Throne O God endureth for ever c. So that in all respects none holy as he none else the foundation the holy foundation of God's holy building but he Other foundations can no man lay but him 1 Cor. 3.11 and so 2. In
a sense the Doctrine or faith of him as setting him forth to and for men is most holy in all these respects more holy than any other vessel utensil or instrument made use of by God or at his appointment under the Law and legal dispensation though there were divers and some more holy than others yet the Gospel is above them all The most choise medium of God's power both spotless and pure in it self as being his word and most chosen and set apart to be his arm for salvation to all that believe and therefore fuller of divine efficacie for making holy and more choisely cared for and defended of God being the Everlasting Gospel and the neglects and contempt of it most severely punished Matth. 10.15 Some things under the Law conferred an holiness unto other things that touched them or that they were applied to as the Altar or the holy Oyntment c. but nothing 〈◊〉 so confer holiness as the Gospel doth them that attend to it and receive it It s the Vnction the holy Oyntment the Name of Christ therein held forth is as an Oyntment poured out Cant. 1.3 which sanctifies consecrates and makes holy to God all that receive it as Act. 26.18 Sanctified by the faith that is in me and 1 Cor. 6.11 Ye are sanctified in the Name of the Lord Jesus and by the Spirit of our God The Law was holy and the Commandment holy and just and good but not able to sanctifie and make the Conscience perfect because of the flesh that it could nor subdue but the Gospel faith is so holy and set apart for Gods use and service as the medium for his sanctifying and saving men that his presence and Spirit even the Holy Spirit is in or with it and his influence or operation ministred by it to the sanctifyng and devoting the hearts and Spirits of all that receive it unto God Sanctifie them through thy truth thy word is the truth John 17.17 Yea and as it is now plainly and fully opened and preached since the coming of Christ it is more full of Spirit and divine power for sanctifying and making holy and therefore also requires and calls for more holiness in the hearers and professors of it than any former dispensations For now in these last ages God who in former times spake to the Fathers by the Prophets and to them by Angels Dreams and Visions hath spoken his mind most fully to us by his onely begotten Son whom he appointed heir of all things and by whom he also made the Worlds Heb. 1.1 2. and therefore now requires more strict obedience and more exact conformity to his minde and more severely punishes the neglectors and abusers of his Gospel and the Grace thereof than he did in former times exact or expect from men under the Mosaical dispensation and then he punished the neglectors and abusers thereof or of any holy things then in use Heb. 2.1 2 3. and 10.26 29. and 12.18 19 24 25. If the word spoken by Angels was stedfast and every transgression there against â— received a just recompence of reward how shall we escape if we neglect so great salvation which at first began to be spoken by the Lord and afterward was confirmed to us by them that heard him So the Faith of the Saints is the most holy faith and so called here as also because of 2. It s most absolute compleatness and perfection It is so holy that nothing can be added to it to make it more holy perfect pure or apt and fit for the purpose to which it is ordained as to be the foundation of Faith hope love obedience c. and the mean or medium for effecting them and so of making holy to God those that receive it Christ is the most full and compleat foundation of Gods Building who is so perfected through sufferings as to become the Author of eternal Salvation to all them that obey him Heb. 5.9 Yea so as all the fulness of the Godhead dwells in him bodily and in him we are compleat who is the Head of all Principallity and power Col. 2.9 10. made unto us of God wisdome righteousness holiness and redemption 1 Cor. 1.30 a most sure foundation and precious corner stone so as that he that believes on him shall not be confounded or make haste from him for any thing that threatens to shake or ruine him The Soul that believes in him findes so much holiness and preciousness in him Isa 28.16 1 Pet. 2.6 7. there can nothing be added to the excellencie of his person being the onely begotten Son of God nor to the vertue and preciousness of this Sacrifice having offered up himself a spotless Sacrifice through the eternal Spirit by which he hath at once perfected or perfectly prepared all things for the sanctified for ever Heb. 9.14 Heb. 10.14 Nor to the dignity and perfection of his Priesthood being consecrated of God by the word of his Oath an High-Priest for ever after the Order of Melchisedech even according to the power of an endless life Heb. 7. nor to the fulness of his Prophesie or prophetical Power and Office being acquainted with the whole minde of God and filled with the fulness of the Holy Spirit to declare it and to make the declaration of it powerful and effectual and all the treasures of wisdome and knowledge being hid or treasured up in him and his Mystery Col. 2.3 4. Isa 42.1 2 3 4. and 61.1 2 3. nor to his Power and Authority as Lord and King the fulness of Gods Power and Authority being given to him even all power in Heaven and Earth a Name above every Name that at his Name every knee should â—ow both of things in Heaven and things in Earth and things under Earth c. Angels and Principallities and Powers are made subject to him Philip. 2.10 11. 1 Pet. 3.21 And so the Doctrine of faith that sets him forth is the most holy Faith to signifie that its the most compleat pure and perfect Doctrine nothing to be added to it nor taken from it The Doctrine of the Law that was very good holy and useful in its kind but it was a ministration of Death and in respect of the shadowness and typicalness of it it was to pass away as in 2 Cor. 3. is shewed and so the Testimony or Covenant made therein Heb. 8.8 9 13. but this ministration of the Gospel as it came forth first in Paradise so it is to continue abide to the end it is the everlasting Gospel that shall not pass till all be fulfilled accomplished indeed before the coming of Christ in the flesh it was not fully revealed as now it is in these last days by Jesus Christ and his Apostles and therefore till then the Vision was not sealed Dan. 9.24 nor the Law and testimony fully bound up Isa 8.16 but now it is fully revealed so as no more is to be added till the personal appearance of the Lord
this life support and help under or freedom and deliverance from the troubles of it and from the plots and malice of wicked men in the world against us as be necessary for us for our subsistence while here continued or for our serving and glorifying God and usefulness amongst men as Prov. 30.8 Feed me with food convenient for me Matth. 6.11 Give us this day our dayly bread O deliver me not into the will of mine enemies Psal 27.14 Deliver me O Lord from the evil man and preserve me from the wicked man which imagine michief in their hearts c. Psal 140.1 2. Pray that your flight be not in the winter nor on the Sabbath-day Matth 24.20 and the like for others as for our selves 2 Thess 3.1 2. 5. In particular wants exercises and temptations for such things as the Holy Spirit knows to be most profitable for us and others and most agreeable with Gods will in which we know not usually what to pray for but the Holy Spirit that God gives to his servants and worshippers doth and that helps their infirmities and makes intercession for them with groans that cannot be uttered Rom. 8.26 and leads his people in such cases to pray according to Gods will as Abraham for Ishmaels life O that Ishmael might live before thee Gen. 17.18 20. Isaac for children Gen. 25.21 Elijah for the life of the widow of Sarephaths child be restored 1 King 17. and so Elisha for the Shunamite 2 King 4 and many the like obvious in the Scriptures In a word the Holy Ghost shews what things are agreeable to the will and holiness of God and conduces to the promoting his Glory and our own and others good and directs us to pray for them as they be wanting and blesseâ— God for them as granted to us 2. As to the manner of praying both 1. As to the way of approaching to God that it be not in our own righteousness name or goodness as if we deserved any mercy of him to our selves or were worthy upon the account of our righteousness to obtain any thing but in the name and upon the account of Christ and so through and by him his Sacrifice and Priestly intercession for us the new and living way to God Heb. 10.19 20. and so in Gods goodness mercy and righteousness through him So David praying to God goes not in his goodness but in Gods Psal 5.7 As for me I will come into thy house in the multitude of thy mercies c. and in Psal 25.6 According to thy mercy think thou upon me for thy goodness-sake O Lord and Daniel Chap. 9.17 18. For the Lords sake and we do not present our supplications before thee for our own righteousness but for thy great mercies So the Holy Spirit instructs and directs us to come unto God by Christ as in Heb. 7.25 and in his Name to make our prayers and petitions John 14.12 13 14. and 16.23 27. 2. As to the expressions not studying quaint and elegant words and expressions as if God delighted in them but to utter our needs and desires in such words and expressions as the Holy Spirit leading us to minde the greatness and goodness of God the declarations of his â—inde and and will our own vileness and meanness and wants helps us with as knowing it is the faith and fervencie of the heart and the rightness of the frame of Spirit in our prayers that sounds best in Gods eare A braken or contrite heart O God thou wilt not despise He that studies quaint words to please men prays rather to men for their applause than to God for his Grace and blessing and so it leads not to use vain repetitions as placing holiness goodnes or the acceptableness of our prayers in such so often reiterated expressions or as thinking to be heard for or in our much speaking Mat. 6 7. though the Holy Spirit lets us see sometime ground and need for praying longer and sometime shorter as our cases may be as Christ was in prayer all night sometime Luc. 6.12 before he chose his Apostles and yet sometime was very short as when he raised up Lazarus John 11.41.42 3. As to the earnestness in praying The Holy Spirit leads to be chiefly earnest for those things that are of greatest concernment more earnest for what tends to promote Gods Kingdom and righteousness and to his Glory than for things in which our libâ—rty ease health or the like are onely concerned and to be most indifferent for those things in which Gods Name Kingdom or Glory are least concerned â— As to the incouragements and motives to pray To pray in the Holy Ghost is to pray in the incouragements motives and motions which the Holy Spirit giveth And they be such as the Gospel and Doctrine of Christ presents unto us as 1. The gracious goodness of God testified towards us in Christ Jesus in whom he hath declared and manifested himself a lover of us as his Creatures as mankinde yea though sinners and while so in that he was pleased to appoint and send him even his onely begotten Son into the world for us that we might live through him even through him as made and become the propitiation for our sins as in 1 John 4.9 10. Having not spared his Son but delivered him up to the Death for us all the Holy Spirit incourages us thereupon to hope and in that hope to expect that he will also with him freely give us all things and in such incouragement and upon such ground moves us to ask of him what is needful and good for us Rom. 8.26 27 28. 2. The compleatness of Christ as our Mediator and High Priest with God for obtaining Grace and mercy of him for us and to that purpose making intercession and of his Authority with God to dispense and hand unto us as well as of wisdom to discern and see whatever may be good and needful for us Heb. 4.14 Having such a great High Priest Jesus the Son of God passed into the Heavens for us let us go boldly to the Throne of Grace So Heb. 10.19 20 21 22 Seeing we have boldness or liberty to the Holy of Holies by the blood of Jesus that is by such a compleat full and perfect Sacrifice as that he hath offered for us such as infinitely goeth beyond all the Sacrifices under the Law as the foregoing part of that Chapter had largely shewed such as in which is perfection for the sanctified for ever ver 14. plenteousnes of Redemption forgivenes of sins and a powerful voice to speak for our acceptance Col. 1.14 Heb. 12.24 by a new and living way which he hath consecrated for us through the vail his flesh and having an High Priest over the House of God such a one namely as Christ is who is holy harmless undefiled separated from sinners made higher than the Heavens a Priest for ever after the order of Melchisedeck a King and Priest and that too the
so long as I live 8. The experience of Gods goodness and mercy to other in former or present ages the cloud of witnesses that have gone before us and found God gracious to them in their crying to him as in Psal 22.4 5. Our father 's trusted in thee they trusted in thee and thou didst deliver them They cryed unto thee and were delivered they trusted in thee and were not confounded To that puâ—â—se also the examples of Gods goodness to others are propounded by him to move men to taste and see by their trusting in and calling upon God how gracious God is Psal 34.4 5 6. I sought the Lord and he heard me and delivered me from all my fears they looked unto him and were inlightned and their faces were not ashamed This poor man cried and the Lord heard him c. Whatsoever things were written before-hand being written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 God being one and so the same for us in through his Son as he was for and to any others before us and there is no respect of persons with him He is rich to all that call upon him Rom. 10.12.13 Such the incouragements which the holy Ghost gives for praying he that prays in the holy Ghost prays not in the incouragement of his own parts wisdom works or the like but in such incouragements as these above-mentioned as to such purpose that fore-quoted from Dan. 9.18 is pertinent We doe not present our Supplications before for our righteousness but for thy great mercies So that in Psal 5.7 and 143.1 2. 4. To pray in the holy Ghost is to pray in the operation of the holy Ghost and so in such a frame and temper of Spirit as the holy Ghost being minded and yielded up to in his testimony frames the heart unto And so 1. Not in pride as the Pharisee despising his neighbour and lifâ—ing up himself in Gods presence 2. Nor in self-confidence and reliance on a mans own righteousness as he also did Luk. 18.10 11. 3. Nor in wrath and anger as the Disciples that would have called for fire from Heaven upon the Samaritanâ— that would not receive Christ pretending Elias for a warrant to them therein Luk. 9 54. for that was not in the holy Spirit of Christ for all that pretence for our Saviour tellâ— them They knew not what manner of Spirit they were of ver 55. 4. Nor in vain-glory as the Pharisees that prayed to be seen of men that they might have glory of them Matth 6.5 6. 5. Nor in ambition seeking great things to themselves and to be lifted up above their Brethren as the two Sons of Zebedee and their Mother did not knowing what they asked when they requested that they might sit the one at Christs right hand and the other at his left in his Kingdom Matth. 20 20 21 22. 6. Nor in strife and contention as those in Isa 58 2 3. who fasted and prayed for strife and debate ver 4. 7. Nor to establish to themselves a righteousness in their praying and so not submitting to the righteousness of God in Christ as the Jews that had a zeal of God and instantly served God day and night hoping by their works of that nature to attain the righteousness of the Law Act. 26 7. with Rom. 9.30 31. and 10.2 3. 8. Nor in Covetousness as they that howled upon their beds for corn and wine Hos 7.14 9. Nor in a doubtful distrustful frame of Spirit that is not fixed in Gods goodness and perswaded of his truth for such a man is like the wave of the Sea tossed to and fro double-minded and inconstant in all his ways and let not such an one think to receive any thing at Gods hands Jam. 1.6 7. 1 Tim. 2.8 10. Nor in an impatient unsubmmitted frame of Spirit to Gods Government frowardly hasting out of affliction such as Jonah was in when he having prophesied the destruction of Niniveh and God seeing their repentance spared it he was exceedingly displeased and very angry and prayed God to take away his life from him Jonas 4.1 2 3. 11. Nor in a flat cold formal temper of Spirit as they that draw nigh to God with their mouth and honor him with the lips but the heart is far away Isa 29 17. or the like but 1. In a believing frame of heart minding and giving credit to Gods word and testimony the Gospel of Christ and from the belief of that calling upon God and in that sense prayer in the Holy Ghost is the prayer of Faith Jam. 5.15 and prayer proceeding out of the belief of Gods sayings believing and not doubting about them as Jam. 1.6 But let him ask in faith nothing doubting speaking to God because they believe his word as in Psal 116.10 I believed therefore have I spoken which may have reference to speaking by prayer aswel as to speaking by preaching or confession thus David from a belief of Gods word to him by Nathan found it in his heart to pray unto him that prayer in 2 Sam. 7.18 27. for the holy Ghost is a Spirit of Faith as 2 Cor. 4.13 and therefore breaths faith into the heart where he hath the rule and makes it breath in faith yea in a full assurance of faith as believing verily the truth of God concerning Christ yea and Gods hearing and granting its petitions that he helps the Soul to breath forth Heb. 10.22 Mark 11.24 1 John 5. â—4 15. and a cleaving adhering frame of Spirit cleaving to and trusting in God for his hearing and helping it according to his will and the Souls needs as resolved and fixed to depend upon trust in and wait for God as Mic. 7.7 I will look to the Lord I will wait for the God of my salvation my God will hear me as Jacob of old wrestling with God and resolved not to leave him till he had blessed him Gen. 32.26 So our Fathers trusted in thee they trusted in thee and were delivered they cried to thee and were delivered they trusted in thee and were not confounded Psal 22.4 5. such a frame of Spirit the holy Ghost leads to pray in a believing trusting frame And 2. With a fervent desire and frame of heart the Holy Ghost is compared to fire He sat on the Apostles like cloven tongues of fire Thence Quench not the Spirit and therefore when men pray in it it puts heat and life into them an earnest desire after those things which it directs absolutely to seek of God Thence it is said The effectual or operative fervent prayer of a righteous man availeth much Jam. 5.16 They that onely say over prayers or pray luke-warmly coldly and formally pray not in the Holy Ghost though this fervour of Spirit in prayer stands not in the loud speaking and straining the voice or in much repetitions but in the earnestness of the Souls desires and ardencie of affection to the
Spirit instructs and moves them they do surely receive it of God as Christ hath promised saying Whatsoever ye ask the Father in my name I will do it that the Father may be glorified in the Son If ye shall ask any thing in my name I will do it John 14.13 14. and again If ye abide in me and my words abide in you ask what ye will it shall be done to you John 15.7 and again Verily verily I say unto you whatsoever ye ask the Father in my name he will give it you Ask and ye shall receive that your joy may be full John 16.23 24. And thus the Apostle Paul implies of the prayers of the faithful put forth in the Spirit of God when he speaking of the Spirit it self making Intercession for us with groanings which cannot be uttered adds And he that searcheth the hearts knoweth which may signifie also approveth what is the mind of the Spirit because he maketh Intercession for us according to the will of God Rom. 8.26 27. Now this is one main thing that the Holy Spirit instructs and leads such as be led by him in their prayers to desire and pray for That they may be more confirmed rooted and built up on their most holy Faith and â—o be preserved in the Grace of Christ and love of God and that such Spiritual mercies and blessings may be extended to them as may further them therein So that the praying in the Holy Ghost as it springs from the being on the most holy Faith or rather from that faith abiding iâ— us and exercising the heart thereto wherein the love of God is certainly enjoyed So it also obtains of God through Christ a further rootedness therein and growing up thereon and so by consequence an abiding in yea an encrease of this grace and favour of God upon them 3. Thereby also is obtained of God through Christ power and grace to withstand the assaults of Satan and deceits of all his Instruments and Engines imployed by him to draw men out of the most holy Faith and so out from the grace and love of God toward them and therefore as we see before this praying with all prayer and supplication in the Spirit is mentioned as the last piece of the whole Armour commended to us by the Apostle as of main use or force to preserve us in the evil day or time of temptation from being overcome of Satan and turned aside from the truth of Christ and love of God Ephes 6.18 according to that of David in Psal 18.3 I will call upon the Lord who is worthy to be praised so shall I be saved from mine enemies and the practices and experiences of the servants of God often mentioned in the Scriptures as Psal 22.4 5 24. 34.3 4 5. for the effectual fervent prayer of a righteous man avails much with God the God that hath stiled himself a God hearing prayers both for himself and others Let no man therefore as also Bernard saith despise prayer for if it be in faith and in the Holy Ghost it is heard and recorded in heaven as soon as if not before it proceed out of thy mouth here And one of these two things saith he we may assuredly expect namely either â—â—at God will give us what we we ask or what he knows to be better for us and more profitable than what we ask Vse What we have considered about these means of keeping our selves in the love of God viz. The building up our selves on the most holy faith and praying in the Holy Ghost might be diversly useful I shall onely hint at some uses of it 1. It may reprove and tax the too great sloathfulness and negligence found with us and many Believers in every place in not minding to build up our selves on our most holy faith and to that purpose to exercise our selves to the mindfulness of that faith and oft speaking one to another and thinking on the Name and Doctrine of God exhorting and furthering the faith of one another therein and conformity thereto There is too much minding other things mean time in us the present world our own names honors ease lusts wills c. and too great aptness to let those things as noxious roots spring up and â—hoak the good seed in us so as that it brings not forth in us fruit to perfection Thence a too great aptness to forsake the assembly of our selves unto such purposes as to exhort and edifie our selves a fault reproved Heb. 10.25 as also the abuse of such liberties to assemble together to edifie our selves which is too general or common when Believers coming together come not for the better and for edification or do not so improve their assemblings but rather for hearing and telling news if not which is worse for contention and strife and what tends to destruction A fault reproved 1 Cor. 11.17 18. 2. In not stirring up our selves to call upon Godâ— and be much in prayer to him both in private for our selves and others and publickly or altogether as was practised by the Apostles and Believers Acts 1.13 14. 2.41 6.4 12.5 12. 13.2 There is too great an hanging down of the hands every where among Believers instead of a diligent lifting up pure hands in the name of the Lord without wrath and doubting as we are exhorted 1 Tim. 2 8. a fault reproved Isa 64.7 There is none that calleth upon thy name or that stirreth up himself to take hold on thee and bewailed by Daniel Chap 9.13 All this evil is come upon us as we may see and say much evil is come upon us yet made we not our prayer before the Lord our God that we might turn from our iniquities and understand the truth Too great a fault in restraining prayer are we guilty of and that also much hinders our edification and profiting in the most holy faith and deprives of much experience of the love of God and lays us open to vanity and many assaults and snares of sin and Satan to the procuring wrath and displeasure from God upon us 3. It may also reprove and fault the formality and faultiness of our prayings and exercises of our selves in our assemblings together as praying here may be put for all exercises of seeking the Lord as praying and seeking him be put together Zech. 8.21 22. that we pray so much in our own spirits and so little in the Holy Spirit so much with an unholy frame and temper of spirit as holding fast iniquity corruption and deceit and refusing to return from it taking the name of God in vain or seeking perishing meat to our selves in our pretensions to follow after Christ as seeking therein a name and honor or followers to our selves or the colouring over our love of vanity with an appearance of piety or thinking to bribe Gods justice and our own consciences for our lusts and iniquities by multiplying prayers and professions or praying out of strife vain-glory
and guidance of the Holy Spirit given as a pledge or earnest of the full injoyment of the eternal inheritance and as the Guide Governour Leader Conductor and Keeper of his Servants that listen to him and harden not their hearts obstinately against him to the possession of it So Eph. 1.13 14. and 4.30 Believing in Christ saith the Apostle to those Believers ye were sealed with the Holy Spirit of promise which is the earnest of our inheritance to the redemption of the purchased possession to the praise of his Glory and the like in 2 Cor. 1.21 22. He that establisheth us with you in Christ and anointeth us â—â— God who also hath sealed us and given us the earnest of the Spirit in our hearts c. And he is a good holy powerful Spirit and will guide the Believer into all truth as he sees it good for him and will lead him into the land of uprightness Iohn 16.13 Psal 143.10 So that as the Believer in Christ hath great incouragement to wait for the Mercy of the Lord Iesus his Lord and Saviour as is fore-noted so also hath he good ground to expect and shall assuredly in waiting receive his mercy to everlasting life so as to the possession and actual injoyments thereof Unto which it is necessary and that also is here implied that he be raised up again from Death and all the consequents of it seeing those things also are allotted to believers and they die as certainly and oft more grievously in respect of their outward sufferings than other men and this Resurection of them Christ often asserts saying I will â—ise him up again at the last day Iohn 6.40 44 c. yea they shall be raised first and unto life 1 Thes 4.15 16. Iohn 5.29 even unto life eternal Matth. 25.46 In which they shall injoy 1. A total full and everlasting release of and discharge from all their sins both as to the guilt of them they shall be fully and for ever then blotted out of Gods remembrance Acts 3.19 so as they shall be remembred no more Hebr. 8.12 10.17 and therefore also as to all punishments chastisements or sufferings for them The inhabitant of Zion shall not then say I am sick for their sins shall be forgiven them Isa 33.24 2. A full and perfect deliverance from the inherency and defilement of sin in a full perfect and everlasting conformity unto Christ When we see him we shall be like him saith 1 John 3.2 for we shall see him as he is Then shall it be given to the Bride the Lambs wife to be cloathed in fine linnen white and clean Rev. 19.8 and to be presented by Christ to himself altogether glorious and holy not having spot or wrinkle or any such thing Ephes 5.26 27. 3. A full perfect and everlasting peace and freedom from all trouble sorrow crying pain temptations death either natural or violent For the bodies of the just being raised shall be raised incorruptible and immortal made like unto the glorious body of the Lord Jesus Death and Grave and all things pertaining or tending thereto being swallowed up into an everlasting victory 1 Cor. 15 53 54 55 56. Phil. 3.20 and all Enemies and Oppressors whether men or Devils being wholly subdued and thrust out so as they never more have power to molest or trouble There shall be no more any Canaanite in the house of the Lord of Hosts nor any wicked ones to pass through their land nor any to waste or destroy in all Gods mountain Zech. 14.21 Nah. 1.13 Isa 11.9 65.25 The Devil shall be shut up for ever in the lake that burns with fire and brimstone and all his Angels and followers the Instruments of his malice and mischief with him and shall be there in everlasting torments utterly and everlastingly deprived of all power to hurt or injury any of those that here have followed the Lamb. So that all inward causes as sin mortality and diseases and all outward causes of trouble as Satan and his Angels and all evil men and all curse and wrath from God being for ever removed there must of necessity be a perfect freedom therefrom No more death nor sorrow nor crying neither shall there be any more pain for the former things shall be then wholly passed away Rev. 21.4.5 22.3 4. A full perfect and everlasting enjoyment of Christ and God in Christ evermore present with them as 1 Thess 4 16. We shall be all caught up together to meet the Lord in the ayr and then we shall be ever with the Lord Rev. 21.3 then shall the Tabernacle of God be with men and he will dwell with them and they shall be his people and God himself shall be with them their God yea the throne of God and the Lamb shall be amongst them and his servants shall serve him and they shall see his face and his name shall be in their foreheads openly and manifestly upon them and held forth by them Rev. 22 3 4. 5. Full perfect and everlasting sight and knowledge of God and of the whole mysterie of God They shall see as they are seen and know as they are known 1 Cor. 13.12 no night of ignorance and alienation from God no candle light no dim imperfect fading knowledge there no nor any mediate light or knowledge but an immediate clear and constant light and knowledge shall they have of and from God Rev. 22.5 6. Full perfect and everlasting joy and gladness in the presence knowledge and enjoyment of God and Christ for in his presence is fulness of joy and pleasures at his right hand for evermore Psal 16.11 then they shall enter into their Lords or Masters joy and that shall be perfectly fulfilled spoken of in Isa 35.10 51 11. They shall have everlasting joy upon their heads they shall obtain joy and gladness and sorrow and sighing shall flee away for they shall be then everlastingly and abundantly satisfied with the presence of God and Christ so as there shall be no want defect or mixture in their joys and rejoycings nor any thing to be added to them the want whereof should at any time abate them for ever 7. Full perfect and everlasting glory being Kings and Priests unto God and filled full with the glory of Christ and of God and reigning with him for ever and ever Rev. 22.5 their bodies all glorious like the glorious body of Christ and their spirits all glorious like the Soul or Spirit of Christ for they shall be like him enjoying even that eternal glory to which they are now called in and by the Gospel glory unutterable and beyond all conception 2 Thess 2.13 14. 1 Pet. 5.10 This is the portion and inheritance of those that are built up on the most holy faith and praying in the Holy Ghost keep themselves in the love of God and wait for the mercy of our Lord Jesus Christ thereunto a portion not merited by them as a due reward of their
strengthens the wise more than weapons of war Eccles 7.19 Thence the being rooted and built up in Christ and his mystery is the way to be preserved from such as would intice us Coloss 2.2 3 4 7. As also thence we shall be more filled with love to God and Christ and Love is strong as death Cant. 8.6 yea and therein we may warn one another of and arm one another against our enemies and coolers and instruct and encourage one another and provoke to love and good works and so strengthen one another 1 Thess 5.11 14. Heb. 10.23 24. Two are better than one to keep from falling or help up again Cant. 4.10 3. In the fellowship of holy men also is spiritual heat Thence also Solomon tells us Two is better than one for if two lie together they will be hot fervent in spirit and in love to God and one another Cant. 4.11 For there God commands the blâ—ssing and life for ever Psal 133.4 4. And then praying in the Holy Ghost the Spirit of Faith and Love is the way to obtain more Spirit and Grace from God Matth. 7.7 11. Luke 11.13 and thereby we may have more experience of him answering our prayers which engages to love him the more and so tends to encrease in us and keep us in the love to him infused by him Psal 18.1.3.4 116.2 I love the Lord because he hath heard my prayer c. But though these things might have been more largely handled in the Treatise yet it being sent up to the press before I thought of doing so and in the Press before I thought it was And what is there said about keeping our selves in the love of God in the other sense of it which I look upon as the more proper and genuine sense including and leading to this it shall suffice to have given these hints of them here Which having done I shall detain thee no longer from the Treatise it self But wishing and praying for Gods blessing on and with both it and thee that my cost and pains therein be not lost and with desire of thy prayers for meâ—â— and thanks to God if thou meetest with blessing in and benefit by it I leave thee to God and rest Lyn March 17. 1670 1 Thy Friend and Servant in the Gospel of Christ John Horne Books sold by Thomas Passenger at the Three Bibles on London-Bridge ROyal and Practical Chymistry by Oswaldus Crollius and John Hartman faithfully rendred into English folio price 10 s Gods Revenge against Murther by John Reynolds containing Thirty Tragical stories digested into six Books newly reprinted folio price 10 s. 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THe Epistle of Jude analized and paraphrased to Verse 20. which is the Text page 1. The Text propounds a serious counsel to unfeigned Believers page 10. Wherein is I. The title or compellation of them Beloved Whence is observed Observ 1. That they that abide in the faith when others turn aside or endeavour to corrupt it are more worthy than others p. 11. II. The note of distinction But ye Whence it is observed Observ 2. That there is a great difference between hearty Believers and others especially between them and Backsliders or Corrupters and that difference is to be noted by Christs Ministers p. 13. III. The mattâ—â— mainly exhorted to To keep themselves in the love of God Observ 3. That Believers are in Gods love p. 16. Which is 1. General or a love of pity p. 17. 2. Special A love of owning and delight p. 20. Believers are in the general love both as all others p. 23. Believers are in the general love both and so as others are not p. 26 And they are in the special love p. 24. The streams fruits thereof in 12 particulars p. 25 to p. 39. Which is applied by way of use 1. To unbelievers by way of Exhortation p. 40 Reproof p. 43 Instruction p. 45. 2. To believers by way of 1. Comfort p. 46 2. Exhortation and that to Love and hope in God p. 50 To rejoyce in and give thanks to God p. 51 To moderation in griefs fears c. p. 52 To obedience to him p. 53 To abide in him p. 54 Which leads to Observ 4. That it 's the believers greatest concernment to keep themselves and one another in the love of God p. 56 Whence four points and noted as included Point 1. That possibly â—ey may go out of Gods love which is explicated and proved p. 60 to 68 An Objection is there answered Point 2. That there is not onely possibility but danger also p. 71 Danger 1. Of it from 1. The many enemies endeavouring it p. 73 1 Satan ib. 2. The flesh p. 44 3. The world p. 75 4. False Teachers p. 76 2. The believers weakness to defend himself p. 81. Or rather aptness to conceit himself strong p. 85 3. The holiness and severity of God against withdrawers p. 87 2. In it shewed in four particulars p. 92 93. Point 3. That there is no necessity of it Believers may keep themselves in Gods love p. 94 Not of themselves p. 95 But by the Grace of God p. 96 Which is considered in seven particulars p. 97 The Armour of defence given them briefly explicated p. 106 Point 4. That it 's expected from the believer and is put upon him in some sort as his work to keep himself in the love of God p. 111 Which is considered 1. As to its act what is implied in it p. 112 2. As to its reaâ—â—ns p. 115 The fourth Observation with its several points applied 1. By way of Reproof several ways p. 120 2. By way of Exhortation to care and watchfulness p. 124 IV. The way and means of this preservation Edifying your selves c. Thence Observe That the way for believers to keep themselves in the love of God is to edifie themselves in their most holy faith praying in the Holy Ghost p. 128 In which are two branches viz. I. To edifie themselves
in their most holy faith Where is considered 1. What is meant by the Faith p. 128 129 the foundation to be built on The Doctrine of Christ and Christ as declared therein 2. Why it s called their faith p. 133 3. Why called the most holy faith p. 134 Wherein is shewed why it 's holy p. 134 Wherein is shewed why it 's most holy p. 139. 4. What that is that is to be built on it 1. Negatively not the faith p. 157 2. Affirmatively themselves p. 158 Wherein is implied 1. That believers are Gods building p. 158 2. That they are yet in themselves imperfect p. 159 3. That their perfection is to be sought in abiding in the faith p. 161 5. How the believer is to be built on the faith or wherein that building themselves consists in four particulars 162 6. What 's implied in saying actively Build up your selves p. 165. viz. 1. That their growth is gradual p. 165 2. That the believer is to be active p. 167 1. In a diligent minding the most holy faith p. 169 2. In a faithful exercise of spiritual gifts p 172 3. In exercising charity p. 175 4. In walking in all things as becomes the Gospel p. 176 7. How this tends to keep believers in the love of God p. 177 II. To pray in the Holy Ghost Wherein is considered 1. What it is to pray p. 179. in seven particulars 2. What to pray in the Holy Ghost p. 185. viz. To utter our words and desires to God 1. In the light direction and guidance of the Holy Ghost 1. In the things prayed for p. 186 2. In the manner of praying as to 1. The way of approaching and p 189 2. The expressions p 189 3. And the earnestness in praying p. 190 3. In the encouragements and motives to pray ib. in eight particulars 2. In the operation of the Holy Ghost through his testimony minded Considered 1. Negatively in eleven particulars p. 197 198 2. Affirmatively in seven particulars p. 199. to 204 3. What is implied in exhorting believers so to pray viz. 1. Their insufficiency of themselves to keep themselves in the love of God p. 204 2. That there is sufficient Grace in God and Christ for them p. 205 3. That God will be sought for it p. 206 and why in seven particulars to 209 4. That of themselves they know not how to pray as they ought ibid. 5. That God hath not left us to our selves but gives us his Spirit to help p. 210 6. That having done so he requires that we neglect not his gift p. 211. 7. That possibly believers may and do neglect it p 212 8. That praying in the Holy Ghost is a good means of edifying themselves in their most holy faith 213 4. How the praying in the Holy Ghost conduces to believers keeping themselves in the love of God p. 214 The use of the foregoing Observations and both its branches 1. By way of Reproof in eight particulars p. 218. Where yet there is omitted a reproof due to those that deny or deride the praying in the Spirit contrary to the Apostles Exhortation here and in Ephes 6â—8 As also of those that brag of so doing or think they do so when they do not which may be discerned by what is said of it herein 2. By way of Exhortation wherein is propounded 1. Motive From the ends of our being built up on the faith p. 225. and the fruits and consequents of it p. 226 2. Encouragements to it in five particulars p. 230 Vse We have the posture in which we are to do all this Waiting for the mercy of our Lord Jesus Christ unto Eternal life Wherein is considered 1. The posture it self of Waiting and what is therein included viz 1. Hoping p. 235. which implies 1. That the thing waited for is not yet accomplished ibid. 2. That yet there is good ground to expect it p. 236 237 2. Tarrying wherein is implied 1. That God exercises his people with want and delay p. 240 and that for divers reasons p. 211 which should be 241. in five particulars 2. That there ought to be a patient bearing that delay p. 214. or 244 3. An earnest desire and seeking p 215. 245 4. A waiting upon God and Christ p. 216 2. The object waited for 1. The mercy of our Lord Jesus Christ as the means 2. Eternal life as the end p. 217. al. 247 1. Mercy c. where is considered 1. What 's meant by this mercy p. 219 220. and in that wherein God and Christ have shewed their mercy ib. 2. What this term Mercy implies both as to 1. The word Mercy p. 227. viz. 1. That believers yet need mercy p. 228. upon three accounts 2. That they do not deserve the love of God and his blessings p. 230 2. It s being the mercy of our Lord Jesus Christ that that speaks encouragement to expect it and wait for it p. 231. Because 1. He is the Lord p. 232 2. He is ours the believers Lord in special p. 233. 3. He is Jesus our Lord that is a Saviour ibid. 4. He is also Christ anointed of God to be our Saviour p. 234. al. 274 2. Eternal life Unto Eternal life signifies either 1. The end and tendency of his mercy p. 235 2. The term of our waiting p. 236 3. Or the end and issue of both p. 238. al. 278. Where are propounded 1. Some reasons of it or grounds to expect it in six particulars p. 238 2. What is in this Eternal life to be expected in seven particulars p. 242 The use of all 1. To commend the most holy faith p. 2â—6 2. To condemn the Unbelievers and Apostates folly p. 24â— 3. To shew the infinite happiness of the abiding Believer that obeys this counsel 250. â—â—ter with it concludes THE BEST EXERCISE FOR CHRISTIANS In the worst Times c. JUDE 20 21. But ye Beloved building up your selves on your most holy Faith praying in the Holy Ghost keep your selves in the love of God wayting for the Mercy of our Lord Jesus Christ unto eternal life THE Apostle Jude writing this Epistle to them that were sanctified by God the Father ver 1. separated by him from the world unto himself through the prevalencie of his heavenly Call and preserved in Christ Jesus from the Apostacie and back slidings where-through many others had miscarried and called to his service and confession of his Truth after salutation of them in which he desired further mercy to them ver 2. and that peace and love both from Christ to them and from and in them toward one another might be multiplied informs them of the end of his writing this Epistle to them Namely to exhort them to contend earnestly for the faith which was once delivered to the Saints ver 3. Namely that it might be kept pure and immolate amongst the Churches and that because of certain men ungodly persons forewritten to this Judgment as abusers of the Grace of God and
of the flesh to be honoured of God or will of this or that man hath any thing to do in or makes any difference in All that are in Christ being born thereto and therein of God and reckoned after Christ in whom they are as Gal. 3.28 29. with John 1 13. signifies and then from and as a consequent to this 4. God so loves them as to give them the Spirit of the Son both his Spirit to open the knowledge of Christ his Son to them and the disposition liberty boldness towards and affection to and affiance in him in some measure The same Spirit that dwelt in and yet dwells in Christ and led him as man in the dayes of his flesh to have confidence in and boldness towards his Father and so to go to him upon all occasions as to his Father he gives also to the believer in him to let him know Gods Fatherly love to and care of him upon the account of Christ and to lead him in hope and confidence to depend on and call upon him as also to guide instruct comfort strengthen and help him on all occasions To this purpose is that in Gal. 4.5 6. Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father and so many as are led by the Spirit of God they are the Sons of God and the Spirit it self helps our infirmities c. Rom. 8.15 16 26 27. and this he gives both as a pledge of his love and acceptance and as an earnest of the Inheritance Ephes 1.13 14. 2 Cor. 1.22 5. Yea and as he gives them the priviledge of Sons and the Spirit of his Son so also the respect of Sons so as that as he heard and helped Christ his only begotten Son in the dayes of his flesh in all that he called upon him for and took care of him to provide for and protect him so doth he also to those that believe in his Son The eyes of the Lord are open upon the righteous and his ears are open unto their cryes and his face is set against the wicked that hate and oppress them 1 Peter 3.12 13. He is nigh unto his people in all that they call upon him for as our Saviour also promises John 15.7 Abide in me and let my words abide in you and ask what ye will it shall be given you and that as a testimony of his great love to them in which he imbraceth them in Christ his beloved one in whom they are accepted Ephes 1.16 See also John 14.13 14. Psal 145.17 18 19. as our Saviour testifies John 16.27 saying In that day ye shall ask the Father in my Name namely when they had received the promise of the holy Spirit to be a Spirit of grace and supplication in them and I do not say that I will pray the Father for you for the Father himself loveth you because ye have loved me and have believed that I came out from God Yea 6. In his love he teacheth them by his holy Spirit and leads them into all truth as is good and needful for them John 14.17 26. Prov. 1.23 teacheth them how to walk and how to pray guides and leads them in the way that they should go makes known his words shews them his mind the Mysteries of his Kingdom c. So Psal 25 8 9 12 14. Good and upright is the Lord therefore will he teach sinners the way the meek will he guide in judgment the meek will he teach his way i. e. those that being convinced of their own poverty and emptiness do meekly receive his words The secret of the Lord is with them that fear him and he will shew them his Covenant And Matth. 13.11 To you sayes Christ to his Disciples it is given to know the Mysteries of the Kingdom of God and I have called you not Servants but Friends for all things that I have heard of my Father have I made known to you He takes care of them that they may not wander out of the way of life and righteousness yea he shews them those delights and pleasures of his wayes and gives them a glimpse too of the glory of the end of it even of the glory of his Kingdom so as that they are thereby made to love his way and walk in it comfortably and with great delight Prov. 3.17 Psal 119 32 165. 7. In love also he nurtures them as his Children giving them chastisement as he sees needful and good for them not leaving them to their own counsels wayes and wills as he doth those that coutemn his counsels and submit not to him He is faithfully reproving and warning them and timely châ—stening them with his afflictions that he might teach them his Law and they might keep his Statutes Psal 94 12. and 119 67 71. as a Father that loves his Child and therefore spares not his Rod Prov. 13.24 for he knows that a Child left to himself comes to misery and shame nor yet doth he in afflicting smite them as he smites these that smite them and are his and their enemies but as a Father chastens the Son in whom he delighteth Prov. 3.11 12 Isai 27.7 8. that is he doth it in measure and judgment not in fury so as he sees they may bear and as may be for their profit Isai 27.8 9. Heb. 12.10 He is faithful and will not suffer them to be tempted above what they are able but with the temptation or tryal will give an issue that they may be able to bear it 1 Cor. 10 12. For he pities them as a Father pities his Child knowing their mold and temper and that they are but dust and therefore doth not deal with them after their sins nor reward them according to their iniquities but punisheth them less than they deserve is slow to wrath toward them and abundant in goodness and truth and doth not chide them alwayes nor retain his anger for ever Psal 103.9 10 11 12 13. yea and with his chastisements affords his supports and consolations to refresh their hearts Psal 94.18 19 yea and turns again and hath compassion according to the multitude of his tender mercies Lam. 3.32 Yea 8. He takes pleasure in them in them that fear him and in them that hope in his mercy Psal â—47 11 The Lord takes pleasure in his people Psal 49.4 It 's his design and delight to make them happy and to beautifie them with his Salvation to make them as a Crown of Glory and as a royal Diadem in his hand therefore he calls them Hepâ—zibah that is my delight or pleasure is in her owning them together in Christ as his royal Spouse and Consort as Isai 54 5. with 62 2 3 4. it rejoyceth his heart to see them thrive and prosper for he hath pleasure in the prosperity of his Servants Psal 35.27 Yea and though they have their failings weaknesses and spots that might render them unlovely yet having given Christ to
was not in vain towards me 1 Cor. 15.10 but also when tempted and buffeted of Sathan and in danger to be harmed he crying to Christ for help Christ answered him that his Grace was sufficient for him his favour relied upon and looked to would afford all supplies for safety and satisfaction to him for therein a man hath God and Christ with him and for him in whom there is all things that may preserve him As 1. Infinite power able to subdue all things to the Believer that rise up against him and to support him in under the greatest tryals troubles that may possilby befal him for he is the Almighty God all things are far inferiour to him no work too hard or difficult for him He that made the Heavens and Earth by his Word and upholds them by the Word of his power what cannot he create and accomplish for the help and safety of his people that wait upon him and what cannot he strengthen too by his glorious power to doe or undergoe in the way of salvation there is nothing Almighty but he neither sin nor Sathan nor world nor any thing or creature All the Inhabitants of the earth are to him as the drop of a bucket he taketh up the Isles as a very little thing a small inconsiderable thing If he then be for us who is he that is against us None is able to pluck or by force or power to take Christs sheep out of his hands John 10.27 28 29. Because God that gave him them is greater than all and nâ—ne to be compared with him If a man hearken to his voice and then obtain his favour he can soon subdue his enemies Psal 81.13 14. Philip. 3.21 because he can subdue all things to himself by his mighty power yea the strongest and violentest corruptions He will subdue our iniquities says Micah 7.18 19. He that made all things at the first is able to make the heart and Spirit new and put his fear into it to keep a man from sinning against him Jer. 32.41 42. Ezek. 36.26 27. Greater is he that is in the believer that is God and Christ by his Holy Spirit than he that is in the world 1 John 4.4 5. greater in power and might as also 2. Greater is he in Authority than any of the enemies He rules over all things All power and Authority is his and oâ— him and all his Authority is in the hand of his Son our Saviour so as he commands all Creatures at his pleasure to be for the furtherance of the safety of his servants that believe in him He hath an innumerable number of Angels attending on him and ministring to him which he sends forth for the help of those that are heirs of salvation And these he makes to pitch their tents about them that fear him Psal 34.7 and to bear them up in their hands from harm and all the Devils and evil men are under his controul so that he can abate their rage bridle their fury and malice take them off from the assaults and enterprises against them according to his pleasure None can say unto him what dotb he Yea and 3. In him is infinite wisdome and understanding to see and foresee what may either hurt or help his servants and to order all things for good to them All fulness of Wisdome dwells in him for ever his understanding is boundless Psal 147.5 He sees what is in the dark all the subtlest contrivances of Sathan are manifest to him and the light to disperse and scatter all Clouds of error and deceit that might intangle our minds dwells with him Dan. 2.22 so that he is every way able to keep him from falling the Soul that looks to and believes in him Rom. 16.25 Jude 24. able to build up the Soul and bring it to the inheritance of his everlasting Kingdom Act. 20.32 4. And as he is able in respect of his Authority power and infinite wisdome which was able to find out a way to ransome us when lost and therefore surely is able to find out how to save us when found again brought back to him so he is so good gracious and loving especially to those that are the objects of his favour the members of his Son his Disciples and followers that there is no Question to be made of his willingness and readiness to improve his Power Authority and Wisdome for their preservation in his favour they that are upright with him and depend on him shall experience his all-sufficiencie exercised for their safe keeping As his love to mankind when yet sinners and lost leading him to give his only begotten Son to be their Saviour and to that purpose to deliver him up to Death for their offences and make him the propitiation for their sins and glorifie him to be Lord and Christ to the end that men might believe in him and believing in him become the Objects of his favour and be saved by him may assure us of his readiness to care for and keep those that answer his end therein in believing on his Son that having justified us by his blood he will much more save us from wrath to come and we being reconciled by his Sons Death we shall much more be saved by his life Rom. 5.9 10. and having delivered him up for us all for all men he will also freely with him give us us especially who have received him all things that may conduce to our salvation and happiness Rom. 8.32 So also he hath through his Son made and confirmed many precious promises of taking care of keeping and saving those that trust in him as that Surely In blessing I will bless thee said he to Abraham and his seed Those that be of the faith of Abraham are also blessed with him Gal. 3.7 8 9. Heb. 6.13 14 15 c. he hath said of Christ and his Seed that he would establish them His Seed also will I make to endure for ever and his Throne as the days of Heaven Psal 89.29 30 36. and again I will be with thee I will never leave nor forsake thee Deut. 31.6 Josh 1.5 Heb. 13.5 6. again Thou art my Servant says he to Israel his people I have chosen thee and not cast thee away Fear thou not for I am with thee be not disdismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee by the right hand of my righteousness Isa 41.9 10. thence also it is said They that trust in the Lord are as mount Sion which cannot be removed but abideth for ever As the mountains are about Jerusalem so is the Lord round about his people from henceforth and for ever Psal 125.1 2. Yea and these promises he hath made good to his people in all ages they that trusted in him have found his goodness and faithfulness therein Which leads us to another consideration namely 5. That he hath ingaged his word and promise to his
Caution Look diligently least any man fail of the grace of God least any root of bitterness spring up and trouble you and thereby many be defiled least there be any fornicator or prophane person as Esau who for one morsel of meat sold his birth-right for ye know how afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears for ye are not come to Mount Sinai the Mount which might be touched and which burnt with fire c. but ye are come to Mount Sion the City of the living God c. See that ye refuse not him that speaketh for if they escaped not who refused him who spake on earth how shall we escape if we turn from him that speaks from heaven Heb. 12.15 16 17 18 22 25. Where the Apostle from the heavenliness and so by consequence the holiness and graciousness of the Gospel ministration warns us to take heed of all prophaneness and implyes the severity of Gods judgments against the prophaners of it and the turners of the Grace of God into wantonness The more the Grace of God is set before us in any Doctrine the more it teacheth us to deny ungodliness and worldly lusts and ingages to holiness in heart and life Now the Grace of God is most fully set forth in the Gospel as now since the ascention of Christ published to all Nations for the obedience of faith and therefore as it is the most gracious so upon that account the most holy faith but now where God bestows most grace he expects most holiness in return for it and therefore there he is most displeased with mens unholiness and ungraciousness especially when that that is given to produce holiness is made use of to incourage men to loosness and prophaneness The more holy any thing is the more severely the abuse of it is punished by him as might be seen in Gods punishing Belâ—â—shazzar's abuse of the consecrated Vessels of the Temple of God to drink and quaff in prophanely amongst his Queens and Concubines Dan. 5. therefore this being the most holy faith the abuses and prophanations of it shall be most severely punished The use of all which might be to provoke us to carefulness in keeping to and holding fast this faith not suffering it to be perverted or prophaned and especially to take heed of perverting and prophaning it our selves as we would avoid Gods sorest and severest judgments but receive it with all gladness and acceptation and wait upon it and upon God in it for his power to sanctifie us and make us holy and as God is working in it to that purpose both to will and to do so work we out what God works in us and so our own salvation with fear and trembling least we should receive his Grace in vain withhold it in unrighteousness or turn it into wantonness But I pass on to the next particular to be inquired into viz. 4. What that is that is to be built upon or with this most holy faith and that is your selves 1. Not the faith it self that is not to be built up for that is already perfect and pure most holy it cannot be mended or made better every addition to it or alteration of it mars it and prophanes it that therefore is to be believed received and let abide as it is laid of God for us both in the things done to the person of Christ and in the Doctrine and declaration of Christ by the Apostles and Prophets that 's the foundation of the building and it is perfectly laid of God already Isai 28.16 1 Cor. 3.11 that is not to be built up but to be built upon to be held fast as most absolute and compleat nothing therein to be removed or altered that stands firm and sure and hath this seal The Lord knoweth thâ—se that are his the Lord like owns and approves it highly as it is his which he would not do if it was defective and imperfect he found fault with the first Covenant Priesthood Sacrifices c. upon the account of their defectiveness for making perfect the worshippers and therefore cast them by in due time took them away to bring in this New Testament the most holy Faith the most perfect and acceptable Sacrifices and most perfect Priest To whom he hath therefore sworn and will not repent and alter it as he did the former Priesthood and Law Thou arâ— a Priest to me for ever after the order of Melchisedeck Heb. 7.11 12 19 21 and 8 7 8 9 13. and 10.9 All is compleat and most holy here in this faith that therefore is not the thing he exhorts them to build or add to as the false Teachers were wont to do or pretend to do to make the Doctrine taught by the Apostles more full and perfect by their additions by which they corrupted it But letting that lye as God had laid it the exhorts them to build up 2. Themselves their persons hearts hopes c. therein implying 1. That Believers are Gods building as the Apostle calls them in 1 Cor. 3.9 Those that receive this most holy Faith they are thereby united with Christ the precious sure foundation and corner-stone and so as living or lively stones inlivened by that living Stone Christ to whom they are come They grow up into an holy spiritual house an holy Temple and habitation for God by his Spirit Yea as Christ is both the House and Temple of God himself For in him dwells all the fulness of the Godhead bodily and the foundation also of the House or Church of God so every Believer is both as the Temple of God by vertue of Christ in whom he is yea their body is the Temple of the Holy Ghost and is also a stone in the great Temple or spiritual building and as God dwelt of old in his Temple of old at Jerusalem between the Cherubims of glory not as to the comprehension of his Essence or Glory but as to a signal and more especial manifestation of his Power and Presence so God dwells in his Church and People that are in Christ by way not of the comprehension of his Essence but manifestation of his gracious presence and dispensation of his blessings Christ as held forth in the Apostles Doctrine is the only foundation of this building He is laid or built upon none of them or their vertues works or doings but they are all brought to and built upon him by the holy Spirit And therefore also they ought carefully to cleave to Christ as their only Foundation their Upholder and Sanctifier by vertue of whose firmness and infinite strength and fixedness all they that abide or continue upon or in the faith of him are firm and strong also yea As Mount Sion that can never be removed but standeth fast for ever Psal 125.1 2. and by vertue of his holiness and sanctity being Gods holy foundation they are holy too to God
affections to him and hope and conâ—dence in him and so a growth in fitness for his service and for the injoyment of the promised inheritance and so for his inhabiting and dwelling in us and with us by his Holy Spirit and filling us with his Glory and glorious vertues 3. Yea and as the believers are a society amongst themselves in union with Christ and with one another by vertue of the common faith and salvation so this building up themselves or their being built up hath in it a joynt growth in the knowledge and faith of Christ and of the Grace of God in Christ and firmness in their adherence to Christ and dependance on him and in love one to another and so a growth in union and affection one with another and by that which every joint supplies from the head and every stone from the foundation or Holy Faith a growth up into God into the knowledge and love of him confidence in him conformity to him fitness for fellowship with him and the inhabitation of him by his Spirit in them and the injoyment of his Glory with and amongst them And all through and by vertue of the foundation and corner stone Jesus Christ in whom all the building fitly compacted and framed together groweth up into an holy Temple in the Lord for an habitation of God by or in his Spirit Ephes 2.21 22. To which we may add also 4. The multiplying themselves by the dâ—yly addition of others from the world into unity of faith and confession with them for as there is an â—ward increase and growth of every particular believer in faith love holiness c. in this building up and a joynt inward encrease of the whole Society by that which is imparted amongst themselves to each other in the same heavenly virtues and attainments so there is also an external and outward growth as to number and greatness of the society while others are dayly added to them which makes the House of God grow larger in its latitude it hath in the world a way of growth that believers have heartily desired after and rejoyced in when they have obtained it a blessing included in the blessing of Abraham wherein God promised to multiply and increase him and his seed Heb. 6.14 not only as his natural but also as to his spiritual seed the great thing that the Apostle Paul endeavored not pleasing himself but becoming all things to all men and pleasing them in all things not seeking his own profit but the profit of many that might be saved 1 Cor. 10.13 And it was the thing that David was better pleas'd with more rejoyc'd in to hear many say who will shew us good Lord lift up the light of thy countenance upon us than if he had seen them prosper in the world in their wealth and riches for thereupon he adds Thou hast put more joy and gladness into my heart namely for or concerning those that said as above than when their corn and their wine increased Psal 4.6 7. and therefore it may well be included in this edifying themselves here exhorted to viz. the endeavouring to adde and increase the number of believers by new conversions of others to the faith to partake with them in the Grace of God as well as to increase and further themselves and one another in their inward growth upon the faith especially too seeing that the exercise of our selves in charity to seek the conversion and salvation of others is a way in which God will add his blessing to and inlarge our selves as it is said The liberal Soul shall be made fat and he that watereth shall be watered also himself Pro. 11.25 which as well respects the helpfulness of others spiritual instruction as by distribution of worldly goods for the relief of mens outward necessities 6. Now in that it is said Build ye up your selves on your most holy faith and not only passively being built up upon it it is further signified both 1. That as the believers are not yet perfect or most holy as the foundation or faith is so their growth up to perfection is gradual not all at once attained or in a moment but by degrees in which they may be daily and always growing more and more for this counsel or exhortation is for a continued usefulness a business that they are always to look upon as their business till they be brought to the actual possession of eternal life or so long as they live here amongst men in the world There is in this growth up into an holy Temple for the Lord a going on from strength to strength Psal 84.7 8. a being changed into the image of the Lord from Glory to Glory as by his Spirit 2 Cor. 3.18 so that believers may not at any time say we are edified built up so fully already that we can build up our selves or be built up no further though they are to be at a stay in respect of their foundation the holy faith they are not to straggle from that yet as to their knowledge of it and faith in it and attainments from it they may say as the Apostle Paul of himself that they have not yet attained while here neither are already perfect but this thing they do forgetting the things that are behinde the things they have let go for Christ they press on forward toward the mark for the prize of the high calling of God in Christ Jesus and to press forward still every day more and more that they may apprehend that for which they are also apprehended of Christ Jesus Philip. 3.12 13 14. and so as the Apostle says to the Thessalonians edifie themselves still even as they do 1 Thess 5.11 they did edifie one another and yet he exhorts them still to do so there is ground for it there is need of it for as our Saviour says So is the Kingdome of God the Grace of God in mens Souls in respect of the efficacie of it there as when a man casts seed upon the earth and he sleeps and wakes night and day and the seed grows up and is increased no man knows how for the Earth of its own accord brings forth fruit first the blade and than the eare and than the full Corn in the eare c. Mark 4.26 27 that is the growth of the Grace of God in a man or of a man in that Grace is secretly indiscernably and leasurely not altogether and at once but by divers steps and degrees so that neither is any man to be discouraged if he do not sensibly feel or perceive his growth in Grace or that others so grow but to go on edifying and furthering himself and others therein in time their profiting will appear to all men Nor are they to put a stop to their standing in the earth the Holy faith or to their growth therein but still go on and abide riping and building and building up themselves till the Husbandman when he sees
them fully ripe as follows in that Parable ver 29. when the fruit yeelds forth it self or is brought forth straitways puts in his sickle because the harvest is come that is till Christ take us away by death we are to abide and grow That 's one thing implied and then 2. That this building up or edifying on the most holy faith is a thing to which the believer is to be active not passive only It 's a work in some sense put upon and required of the believer not so to be wrought in upon them as the building of a temple of wood and stones is a work wrought upon it so as it contributes nothing therto by way of action only is built up but builds not it self both phrases are used of believers they are built up says Eph. 2.21 22. Col. 2.7 and yet also are said to edifie willed to build up themselves as here and in 1 Thess 5.11 The former because believers have not power and sufficiencie of themselves as of themselves to build up themselves for God more than to bring themselves to God but their sufficiencie is of God 2 Cor. 3.5 and it is he that worketh in them to will to do of his good pleasure they are in that sense also Gods Building not onely built for God but built of God too The Sanctuary that God hath pitched and not man and yet the latter phrase of edifying and building up themselves and each other is also used because they are not dead stones like the stones in Solomons Temple of old that had neither life nor motion in them but by vertue of Christ the living stone to whom they in believing are come they are made living stones that have life and motion in them not only natural as men but also spiritual and divine as Believers in and partakers of the life and Spirit of Christ and therefore are capable of receiving and obeying exhortation and of acting spiritual things yea are inabled by the Grace of God to what he requires of them 1 Pet. 2 3 4 5. And God who gives them his Spirit to inliven and impower them to holy and good actions gives them it not to be idle in them or that they should be idle in or with it but living in the Spirit he would have them walk in the Spirit too do the works that his Spirit requires of them and leads them to the working out their own salvation and not being therefore secure and slothful because it is God that is working in them to will and to do It is the Believers work then in the help and strength motive and motion of the Grace of God to edifie and build up themselves And it is the work of God and his Spirit power and strength in the obeying him to build them up too And in their doing in his power and strength what he requires of them and moves and inclines them too he also will not all to do all his good work in them so as they shall be built up and prepared for an habitation for him by his Holy Spirit Now that which they are to doe in the helpfulness and operation of Gods Grace in them for edifying themselves and each other is 1. Diligently to heed and minde the most Holy faith on which they are built and have their standing exercising themselves and provoking one another to consider it and all that is in it as it is discovered to and set before them taking heed to those things which they heard and learned therein and to draw waters out of those wells of salvation even to suck and receive that nourishment in faith and incouragement to hope and love and live upon and unto God that it presents to them feeding upon the words of life and Christ crucified as set forth therein and receiving in the sweetness strength vertue thence afforded Considering Jesus Christ the Great high Priest and Apostle of our Profession both in his Person and that dignity and greatness of it that he is the Son the only begotten Son of God who was in the form of God and thought it no robbery to be equal with God and as to his undertakings and performances in what he hath already done for us as that he accepted and undertook to doe the will of God for ransoming us from that wretched state of sin and death and therein of slavery to Sathan that we by our sin had plunged our selves into and to that purpose abased himself to be made flesh for us partaker with us in flesh and blood made of a woman and made under the Law for us that the curse of the Law might fall upon him for us as also it did to the death of the Cross wherein he bare our sins on the tree and died for us the just for us unjust that he might bring us to God so making peace for us by the blood of his Cross and ransoming us from under the Law and Curse to be under his own gracious Government and dispose who also in the vertues of his sufferings and Sacrifice is able and ready to save to the utmost from all our following sins even against his Grace and goodness all that see and confess them and turn from them and so doe come unto God by him and so from all dangers and inflictions of wrath and judgement and be the Author of eternal salvation to them that obey him who being now raised from the dead and ascended and sit down on the right hand of Majesty in the highest is made Lord and Christ the Lord of Lords and King of Kings Thrones Dominions Principallities and Powers being put under him and all the fulness of the Godhead dwelling bodily in him And he is made unto us wisdom righteousness sanctification and redemption one in whom all these things are for us so as in believing in him to becom ours and to be injoyed by us the Great Prophet anointed of God and filled with his quickning Spirit to give forth light and bring forth judgement to the Gentiles able so to speak as to cause the dead to hear and in hearing to live able to open the eyes of the blind and cause the simple to understand knowledge and guide the Believer into all truth as he is also appointed of God and hath promised to do The great High-Priest that hath offered up the acceptable Sacrifice by which he hath made an atonement for our sins and in the virtue of which he is become the propitiation for our sins even for the whole world and now ever lives to make intercession for be the Advocate of al those that come unto God by him The great ruler disposer of all things and the protector and Defence of all those that believe in and obey him the Judge of quick and dead who shall raise all men out of their Graves and bring them before him to receive of him according to their works everlastingly rewarding with eternal life
and Glory all those that submit to and serve him and everlastingly destroying all their enemies so as they never be able more to oppose or trouble theâ— A merciful High-Priest that can be touched with the feeling of our infirmities and temptations while yet we are under the vexations of Enemies and one that will most faithfully see to us and accomplish all things for and about us that may conduce to our preservation and safety here while under tryals and to our eternal happiness when fully freed from them The considering and minding him and the testimony of God concerning him as also what it it says and testifies of us ouâ— vileness sinfulness helplesness and misery in our-selves and of our welfare and happiness in him as founded in him and what it testifies of the world of sin of righteousness life death c. with all the Heavenly instructions reproofs and consolations of it is one yea the chief way of edifying our selves on our most holy faith while we therein and therethrough draw vertue from Christ as the poor woman by touching his garments to the nourishing and strengthning our Soules to trust in him love him cleave to him and obey him and so to oppose and stand against the assaults of Sathan evils of the world lusts of the flesh or whatsoever might endeavour to allure or affright us from him yea and derive all Heavenly Grace and vertue from him to the inlarging our Souls towards him and fitting them for and filling them with every good thing Therefore the Holy Ghost in the Scripture is so frequent in commending to us and provoking us to the study mindfulness and meditation of the Law and Doctrine of the Lord the Gospel of our salvaâ—â—n pronouncing that man happy and blessed that delights himself therein and gives up himself thereto As also the minding others of it and of the instructions reproofs and consolations of it is the way to edifie them also both by removing the rubbish that hinders their close cleaving to Christ the foundation and more firmly cementing them to and uniting them with Christ through his love and goodness discovered to them and put to their mindes and more firmely joyning them through the same love one to another and furthering their hope in and conformity to God and Christ in which they are edified and built up for him And as furtherance also hereto a further means and way is 2. A diligent and faithful exercise of their spiritual gifts for the helpfulness of each other for the manifestation of the Spirit some useful gift or other in which the Holy Spirit manifests his presence and influence and whereby he fits each member of Christ for the good of the whole Body is given to every one namely of the Members of Christ to profit with 1 Cor. 12.7 that is to do good too and edifie the Church or body of Christ with as to one is given by the Spirit a word of wisdome for directing and counselling what is best in doubtful matters to another a word of knowledge to inform mens minds of the things of God and nature of his Creatures works Providences c. To another faith a gift of believing and trusting in God more eminently or of incouraging to faith and confidence or also of faithfulness in keeping secret things committed to them not divulging the temptations failings and miscarriages of others imparted to them To another the gifts of healings either of the inward wounds and distempers of the Spirit or of bodily diseases by a miraculous way To another the working of Miracles or operations and efficacies of powers or powerful things such as the inflicting diseases deaths or such sad punishments upon men as when the Apostle Peter inflicted death upon Ananias and Saphirah at his word Act. 5 and Paul blindness on Barâ—Jesus the Sorcerer in Act. 13.10 11. as also the casting out Devils or the like To another prophecie either the fore-telling things to come as Agabus did Acts 11.28 or the opening and unfolding Doctrine and speaking out of the Scriptures to exhortation edification and comfort 1 Cor. 14.3 To another the discerning of Spirits the discerning the Doctrines of men though never so craftily counterfaiting the truth or discerning mens tempers and dispositions whereby they are fit to admonish and warn their Brethren of what may harm them or of persons not safe for them to trust To another diversity of Tongues To another a gift of Interpreting Languages Divers gifts from one and the same spirit of Christ distributing to every one according as he pleases but all given for the helpfulness and profit of the Church and therefore also to be to that purpose exercised as the Apostles also instruct and teach as in 1 Pet. 4.10 every one as he hath received the gift so let him minister one towards another as good stewards of the manifold or various Graces of God So in Rom. 12.6 7. Having gifts differing according to the Grace that is given unto us whether prophesie let us prophesie according to the proportion of saith or ministry let us wait on our ministry as Joshuah on his ministring to Moses Exod. 24.13 and John to Paul and Barnabas Act. 13.5 or he that teacheth on teaching or he that exhorteth on exhortation c. surely in such exercising their spiritual gifts and imploying and improving their Talents they may be useful and helpful for edifying themselves and one another for while they are faithful in doing good with what they have received and are betrusted with God gives his blessing with them and increases them themselves the liberal Soul here shall be made fat and he that watereth shall be watered also himself and he shall profit and edifie others also as the Apostle exhorting Timothy to take heed to himself and his ministry and to continue in them tells him so should be save himself and them that heard him adde 3. A walking in Charity for knowledge without that puffs up but Charity edifies 1 Cor 8.2 3. that's the most profitable way the Grace or vertue that will lead us to be most useful and edifying to others for that will lead us to be ready at all times to exercise our gifts and improve our Talents for the good of others and to mind their concernments and what may further their happiness and not to look on our own things onely Charity suffers long from others before it will be tired out or suffer him in whom it is to turn away from seeking their good and is kind in the mean time free to do good to others while it suffers great indignities and abuses long from them It envies not others good nor the imparting our gifts to others for their good Doth not vaunt it self nor is puffed up to the grieving and discouraging the neighbour or dispising his meaner condition and worth Doth not behave it self unseemly to offend and stumble the weak Brother and to turn him out from God Seeketh not her own but
render them acceptable to him making intercession for those that come unto God by him Heb. 7.25 and 10.19 20 21 22 and 1â— 15. whence our prayers are to be in Christs Name as in John 14 13 14. and 16.23 26. though this may be more properly referred to the manner of praying here required the praying in the Holy Ghost Lastly I added the needs of or its desires for others to signifie that this praying required is not to be limited or confined to our selves and our own needs and wants and desires for our selves but extended to the praying for others also here being no limitation of the subject to our selves in the Text but it is only said praying in the Holy Ghost and it is praying as well when we pray for others as when we pray for our selves whether it be for all men as 1 Tim. 2.1 or for some sorts of men onely as for Kings and all in Authority ver 2. or for some particular Cities and people as Abraham prayed for the Sodomites or as Samuel prayed for Israel as Moses also and David and Solomon and others did Gen. 18.23 Exod. 32.11 12 13 14. 1 Sam. 12.23 2 Sam. 24.10 17. or for some particular persons as Moses prayed for Pharaoh Exod. 8.8 9 12 29 30. Elias for the widow of Sarephath and her child 1 King 17.20 21. the Church for Peter Act. 12.5 and the Churches for Paul Rom. 15.30 Eph. 6.19 Col. 4.3 or for enemies as Moses for Pharaoh and as Christ commands us in Mat. 5.44 or for brethren the Saints and Churches as Ephes 6.17 supplication for all Saints Such is prayer as more strictly taken for Petition and request unto God and so as it is distinguished from thanksgiving as oft they are distinctly mentiond as pray without ceasing in every thing give thanks 1 Thes 5.17 18. So by prayer and supplication with thanksgiving let your requests be made known to God Philip. 4.6 And so distinctly taken it includes supplications prayers or petitions and intercessions in 1 Tim. 2.1 Supplications humble confessions of our sins and earnest deprecations of wrath and judgments prayers or petitions requests for favours blessings and good things intercessions interposings of our prayers for others standing between them and judgement and pleading humbly with God for them as Moses for Israel Abraham for the Sodomites c. but when thanksgiving is not distinctly mentioned the word prayer may include thanksgiving too and so sure the word praying here may include thanksgiving also and in such a large sense of the word to pray may take in somewhat more than in the description above given namely an exercise of the heart or of the man speaking unto God by way of request and supplication and by way of confession or thanksgiving in behalf of himself or others but this consideration of thanksgiving in prayer may also be taken in under the manner of praying here expressed viz. praying in the Holy Ghost of which next And so 2. To pray in the Holy Ghost or in the Holy Spirit the Spirit of God and Christ which is a Spirit of Holiness dwelling and resting fully on Christ and from him and God in him breathed forth in and with the most holy faith unto the heart of the believer or breathing forth witnessing and speaking of and glorifying Christ to the Soul taking the things of him and shewing them thereto and therewith guiding it into Christ and the truth of Christ sanctifying it to God and framing it to his minde in all things doth signifie 1. To pray or utter our desires and needs or the needs of others in the light direction or guidance of the Holy Spirit Not as our own natural hearts imaginations or affections would lead or as men by their wisdom and will might suggest unto us but as he the Holy Ghost instructs us and that both 1. As to the things to be prayed for not such as the flesh and the wisdom and affections of it affâ—ct and move after or the Spirit of this world such as be riches honours pleasures of the flesh fewel for our corruptions evil to our enemies c. as the Gentiles seek after and the carnal uncircumcised hearts of men delight in such as Solomon requested not 1 King 3. But 1. Such things as Gods Name and Glory are concerned in or that conduce to are necessary for the manifesting and magnifying thereof that the Gospel may have a free passage the word of God run and be glorified 2 Thes 3.1 that his way may be known upon the earth and his saving health amongst the Nations Psal 67.1 2 3. and to that purpose that God would send forth labourers into his harvest Matth. 9.38 and bless and prosper those he sends giving them utterance so to speak the word and mystery of Christ as they ought and deliverance from the hands of unreasonable and wicked men a Col. 4.3 4. Eph. 6.18 2 Thess 3.1 2. that he would bless and help his people and make them blessings in the world Joh. 17. Psa 67. and 28.10 and 132.8 9. giving them boldness and courage c. Act. 4.29 2. Such as the coming and Kingdom of Christ is and includes as Come Lord Jesus come quickly Rev. 22.20 Thy Kingdom come Matth. 6.10 Oh that the salvation of Israel was come out of Sion Psal 14.8 Remember the Children of Edom O Lord c. Psal 137.7 and so for Babylons fall and ruine c. the hastening of the day of God performance of his promises that the earth may be filled with the knowledge of the Lord and his will be done in earth as it is in Heaven Matth 6.10 11. 3. Such as the Kingdom of God and his righteousness â— now consists in to be granted to us or others as wisdom and understanding in the knowledge of God and Christ Prov. 2 1 2 3 4. If thou cryest after knowledge and liftest up thy voice for understanding Jam. 1.3 If any man want wisdom let him ask it of God c. So the forgiveness of sins Forgive us our trespasses as we forgive them that trespass against us Matth. 6.12 Cleanse me from my secret sins Psal 19.12 Deliver me from all my transgressions and make me not a reproaâ—h to the foolish Psal 39.8 9. The Spirit of God as a Spirit of wisdom and revelation in the knowledge of Christ the guide into all truth the Comforter strengthner and sanctifier of the Soul as Luc. 11.13 Ephes 1.17 18. John 14 15 16 17. Ephes 3.16 c. Mercy Grace and peace from God and our Lord Jesus Christ 2 Cor. 1.2 1 Tim. 1.2 and 2 Tim. 1.2 Psal 85 7 victory over and deliverance from corruption and from Sathan and his temptations Psal 19.13 Keep back thy servant from presumptuous sins c. order my footsteps in thy word and let no iniquity have dominion over me Psal 119.133 Lead us not into temptation but deliver us from evil Matth. 6.13 4. Such supplies for the necessities of
things prayed for begetting importunity in asking like that of Jacob in which was both faith and fervencie I will not let thee go unless thou bless me or that of the widow to the unjust Judge and the Elect crying day and night unto God Luc. 18.1 7. or of the Syrophaenician woman that followed after Christ against all discouragements till he granted her Petition Matth. 15 22 28. 3. With love and charity without wrath as well as without doubting 1 Tim. 2.8 the Holy Ghost being a Spirit of love 2 Tim. 1.7 and discovering the love of God in Christ to us and therefore not despising others as the Pharisee the Publicane in our Prayers nor being quick to take notice of mens offences to seek revenge for them or aggravate them to God against them but making intercession for the passing of them by yet exercising goodness and mercy towards them to overcome their evils and bring them to repent of them as Christ did even for his crucifiers Luc. 23.34 and Stephen for his persecutors Act. 7.60 praying for them that hate us and despiteâ—â—lly use us as our Saviour teaches in Matth. 5.44 45. yet especially exercising love in our prayers to those that are beloved of God and when other mens welfare cannot consist with their safety and welfare then praying for the peace of Jerusalem with confusion to their enemies yea preferring the welfare of the Church of God before our own private concernments yea and the good of the world before any advantages of ours in the world 4. In a holy pure heart and Spirit breathing after holiness and after those things conducing thereto rather than what conduces to the ease and liberty of the flesh not making provision for that in our prayers to fulfil the lusts thereof nor seeking any where or in dependance on any thing but only God and Christ making him and his Glory the end of what we ask all which may be included in that phrase Heb. 10.22 Let us draw nigh with a true heart not double or guileful in the object of our trust or running out from the designs of God and Christ and what may conduce to his Glory and praise nor with a heart set toward or for something besides God Christ so as to be set in competition with him The Spirit of God is the Holy Ghost an Holy breath in and from God discovering in the Gospel Gods perfect hatred and abhorrencie of sin and therefore breaths after and for God and what may be for Gods Glory and in an holy pure and chaste disposition of heart 5. In an humble lowly frame of spirit for the spirit of God is not proud nor lofty nor loves pride haughtiness It s one of the seven things that are an abomination to God Prov. 6 17. and 16.7 He resists the proud but gives Grace to the humble Pro. 3.32 therefore a proud haughty heart or frame of Spirit is not of him and they that pray therein vaunting themselves of their excellencies pray not in the holy Ghost The holy Ghost in glorifying Christ setting forth to us his great love towards us discovers the great humility of Christ yea and of God in Christ to humble himself to take notice of the things in Heaven and in earth to raise up the poor from the dust and the needy from the dung-hill to set them on the Throne with Princes Psal 113.5 6 7 8. especially as manifested in the person of Christ who being in the form of God thought it not robbery to be equal with God but emptied himself humbled himself and made himself of no reputation but took upon him the forme of a servant and was made in the likeness of man and being found in fashion as a man humbled himself to the death the death of the Cross in which he also discovered the great cause we have to be humbled low and little in our own eyes for in testifying the love of Christ to us that he died for all he testifies also of us all that we were dead dead at Law and such as deserved to have died and were thereto condemned so that had not Christ died for us we should have perished Our misery was such that no lesser price could ransome us therefrom no lesser Sacrifice could make an expiation for us He that prays in the mindefulness sense of these things will be abased and laid low in the presence of God as knowing not only the great disproportion between God and him as his creature dust ashes as Abraham had the sense of that with him in his speaking to God when he said Behold now I have taken upon me to speak to the Lord who am but dust ashes Gen. 18.27 but also the wretchednes and sinfulness of our natures and that what we are or have that is good we are and have it only and wholly of his Grace In us in our flesh there dwells no good thing nothing worthy of Gods acceptance yea that all our righteousnesses are but as filthy rags Isa 64.6 And so he that prays in the Holy Ghost prays in all lowliness of minde and such reverence of the outward man as becomes God's height and goodness and his own vileness confessing his own sins and sinfulness though yet with confidence in Gods mercy through Christ Jesus as above 6. Yea He that prays in the Holy Ghost prays in an acknowledgment of the Grace and goodness of God towards mankinde and towards himself in particular with thankfulness and so joyns thanksgiving for his mercies and benefits with his prayers and Petitions for further mercies that he wants and doth not so pore upon his wants and troubles and desire freedom from them as to set nothing by all Gods benefits before conferred So the Apostles as was also noted above exhort to joyn thanksgiving with our prayers as most clear to that purpose is that in Philip. 4 6 7. In nothing be careful but in all things by prayer and supplications with thanksgiving let your requests be made known to God An unthankful murmuring complaining temper is not of the Holy Ghost 7. In a submissive frame of Spirit which also also is a fruit of humility before spoken of in which though the heart be filled with earnestness and confidence in God for what he sees needful and good for it self and others yet it resignes it self to Gods will as for time and way yea and in things not absolutely needful for Gods granting or withholding them even as Christ though earnest in praying that the Cup might pass from him yet submitted his will to his Fathers Father if it be possible let this cup pass from me yet not my will but thy will be done Matth. 26 39. to which we may also refers a patient tarrying the Lords leasure and not making haste or turning away from God or ceasing to pray to him if we have not presently granted the thing that we ask For as the Spirit of God is a spirit
his being power goodness c. 5. To incite us to a more love and thankfulness to him as we have more acquaintance and familiarity with him and experience of his kindness to us and so also to forgive and doe good to one another as knowing that we do often need and receive forgiveness from him and manifold benefits and favours upon our asking yea oft-times above what we either ask or think 6. To provoke us to more humble and lowly demeanour of our selves before him and towards one another while we are always as beggars acknowledging our own wants and weaknesses and insufficiencie of our selves and our dependance for all good things upon him and have often experience of the distempers of our own hearts occasion of confessing and bewailing them that we might not bear up our selves as Lords that need to be beholding to God in nothing 7. That we might have more proof and experience of the vertuousness of Christs Sacrifice and Mediation for us in making our prayers acceptable and procuring Grace and blessing for us and gracious answers to us for these and the like reasons God will be sought unto by us which was the third thing implied in that phrase 4. Here is also further implied and signified to us that of and by our selves though we have need to pray to God continually yet we know not how to pray as we ought but are apt to offend and goe wrong therein to vent forth our passions or our corrupt and carnal desires and affections ambition pride revenge covetousness distrustfulness murmurings or the like and therefore need the directions and helpfulness of another wiser and holier than our selves even the Holy Ghost the breath and Spirit of God to infuse light and truth into us and direct and guide us thereby and frame our hearts aright therein that we may pray acceptably to God by Jesus Christ our Lord and noâ— loose our labour in praying or procure a curse to our selves in stead of a blessing 5. That God hath not left us nor doth leave us unto our own wisdom parts and abilities to guide us in our prayers and frame our prayers and desires for us nor yet leave us to prescribed formes and external directions and impositions of others to supply our weaknesses and inabilities to pray but gives his holy Spirit to those that believe in him and obey him to help them in their prayers to him that they may offer up spiritual Sacrifices in him acceptable to God by Jesus Christ Act. 5.31 32. Joh. 7.37 38. Rom. 8.26 27. 1 Pet. 2.5 which Holy Spirit being in and with God in Christ and proceeding thence is acquainted with the minde of God Rom. 8 26 27. 1 Cor. 2.10 and discovers to the believer what the minde and will of God is in those things that concern him to pray for so far at least as to direct to pray acceptably thereabout to him he being a Spirit of wisdom and Revelation in the knowledge of Christ Ephes 1.17 18. and frames the heart according to the minde and will of God in praying and begets longing desires and groans that cannot be uttered in them So that he that hath blessings to bestow on us and hath revealed it to be his mind that we should seek them of him and hath opened a way for us in and by his Son for approaching to him and pouring out our hearts before him pitying our ignorances and inabilities hath provided promised and faithfully affords his own holy Spirit in the teachings operations and efficacie of it to inable us to pray to him in that way and for those things that he hath prepared for us and set before us and for such spiritual Sacrifices or prayers Christ is appointed also the High-Priest to take away the iniquities that cleave to them as there is in them any thing of our ignorance error and mistake and to make them acceptable to him 1 Pet. 2.5 6. That God having done all this for us and affording such help to us as is suitable to his holiness and our needs requires of us not to neglect this his Grace not to worship in the oldness of the Letter in form and fashion and outside onely or in our own wit parts and wills c. but in Spirit and truth in all things watching unto and in prayer that we pray in and according to the light and direction that he gives us in the Gospel asking onely such things and in such way and manner as the Gospel instructs us and in such a frame of Spirit as the Holy Ghost therein begets and nourishes in us in attending to the Grace of Christ as therein set before us and keeping that which is the ministration of the holy Spirit the very air as it were in which it breaths in our hearts and mindes to direct and lead us They therefore do evilly that neglect the Gospel and the holy Ghost as breathing therethrough in us and take up other ways and helps in stead thereof and especially such as would tie up men to other helps as forms and impositions of words frames as if God gave not his holy Spirit now to help his servants And it may be observed that since the giving of the holy Spirit to those that believe in Christ we finde no formes of prayer invented proposed or imposed by Christ or his Apostles upon men as there were before he was given so to them and received by them Though in case of the ignorance and insufficiencie of the Ministry which yet the Bishops ought not to suffer but provide and put in such as are sufficient and well qualified according to those rules in 1 Tim. 3. and Tit. 1 or to prevent mens disorderly prayings that some good and unexceptionable forms may be prescribed for publike Assemblies I do not utterly deny that in Matth. 6. â— upon some such accounts it may seem that Christ prescribed 7. That possibly men may yea believers also and too often doe neglect the help of the Holy Spirit yea and may too often neglect prayer it self restraining prayer before God and not pouring out their hearts therein to him but seek by other means to defend and keep themselves against the assaults of enemies and that if they do pray yet they may not pray in the holy Ghost in what light and instruction he gives them in and by the Doctrine of Christ and in his operations therethrough in their hearts and so in such faith love charity humility resignation of themselves to the will of God earnestness and for vencie as becomes them and as the Grace of God and his Gospel instructs to and his holy Spirit therethrough believed and minded uses to work in men and frame their hearts to but may possibly as too often they doe rest in some forms or if not so yet pray in their own selfish ignorant carnal spirit asking those things that suite their wills and humours and lusts their own advancement glory ease c
and not those things that tend to the glory of Christ and furtherance of his Name praise and Kingdom in the world and in such an evil selfish peevish uncharitable proud passionate distemper of spirit as the wisdom or will of the flesh begets or produces in men and not in such a frame and efficacie as is of Gods spirit which kinde of praying is displeasing to God who being a Spirit will be worshipped by men in spirit and truth and cannot accept or like of that that is not of his holy spirit and therefore also is unprofitable to men and tends not to build them up in the most holy faith whence need for exhorting believers and for believers to accept the exhortation both to pray and to see that they doe it aright not in any spiritless formal way or in any carnal and unholy Spirit but in the holy Ghost 8. That this praying in the holy Ghost is a good means to edifie the believers in their most most holy Faith and so for keeping them in the love of God for therefore this clause is joyned with them and joyned with them in such a manner of speaking as clearly denotes and implies it to be a means to them For in saying Building up your selves on your most holy Faith praying in the Holy Ghost he shews that the building up themselves on their most holy faith would not goe well on if trusting to their own power and skill therein they should neglect Gods help or neglect to pray and call upon God for it in such a way as he might accept them and send them help Therefore they were to doe that with the former action as a means to it and then in coupling the counsel to both those and that absolutely by a Verb or word of command or counsel Keep your selves in the love of God and mentioning both of those by a Participle as having reference to some further end namely that expressed in that following counsel he implies that they be both of them means to that great end or that such a building themselves on their most holy Faith as is exercised with praying in the Holy Ghost will much conduce to or is the means to preserve and keep themselves in the love of God Which leads us to the next enquiry namely 4. How the praying in the Holy Ghost conduces to the keeping our selves in the love of God To which it is to be minded as was noted above that the love or peculiar favour of God and his blessing is fixed upon the foundation or most holy faith in the first place It firstly fastens upon and imbraces Christ his beloved delightful one who is the great subject of the Gospel Doctrine and for his sake it is upon or with that Doctrine also as it sets forth and contains his name and is the means to glorifie him to men and to draw in men to him so as his eye and heart is thereupon as a most holy thing to him the slighters of which he will slight and punish with more intolerable judgements than those upon Sodom and Gomorrah as in Matth. 10.15 and those that receive and embrace that are imbraced and beloved of him so as to be rewarded with life everlasting John 5.24 He that heareth my words which he gave to his Apostles and they preached in his name and believeth on him that sent me hath everlasting life c. and Mark 16.16 He that believeth and is baptized namely into Christ shall be saved c. Thence it follows that that which furthers mens being edified and built up on that most holy faith doth also further their being and abiding in that love and favour of God which he bears toward those that are thereupon for the sake thereof And so praying in the Holy Ghost conduces to the keeping men in the love of God as it is a means to keep them on their most holy Faith And a means thereto it is both 1. As there is no praying in the Holy Ghost but by and from the most holy Faith Jesus Christ and the Doctrineâ— of him taken heed unto and minded by men Praying in the H. Gh. then argues a being on the most holy Faith and exercises men to it even to the holding to and minding of it because the Holy Spirit is not otherwise to be met with to breath in us and frame our hearts to spiritual and right desires and prayers but on that most holy Faith for the Holy Spirit is onely that way ministred namely By the hearing of Faith and not by the works of the Law much less by any inventions and works in obedience to other Laws or in any lawless courses Gal 33.3 The Holy Spirit dwells and rests upon Christ and is sent forth in his name unto men Isa 42.1 6â— 1 11.12 John 14.26 and that to witness to Christ lead them to and unite them with him John 15.26 16.13 14. 1 Cor. 6. â—7 for he is so dwelling in Christ as not to be separated from him and therefore all that he dwells in must be one with Christ also for it is by vertue of Christ and in union with him that he that dwells and rests on Christ the head dwells in them as his members also And it is in the Name and Doctrine of Christ as Christ is therein named and set forth that the Holy Spirit breathes unto and in men therein and makes it a Ministration of Spirit or a means of conveying the light power presence and influence of the Spirit which is therefore no further abiding in men and leading and framing them than that Word and Doctrine of Christ in which he is ministred and Christ as held forth therein is received by and abides in men and they in them Whence that in 2 John 9. Whoso transgresseth and abideth not in the doctrine of Christ hath not God to wit by his Holy Spirit in and with them for so God dwells in Believers namely by his Spirit as in Ephes 2.21 Whoso abideth in the doctrine of Christ hath both the Father and the Son namely in and by the influence and presence of the Spirit of both in and with them as well as in other considerations for them So then he that prayeth in the Holy Ghost being on the most holy Faith and so in Christ in whom and for whose sake God so loveth and favoureth men as we have shewed must needs be in the love of God and the praying in the Holy Ghost a means to keep men in the love of God because it is a way to keep men in Christ and a fruit of their keeping in him 2. Again it must needs be a means to preserve Believers in the love of God as it is a means to obtain further grace from God for more building up themselves on their most holy Faith where the love of God runs and is certainly enjoyed for what men ask of God believing in Christ and in the name of Christ as the Holy
hypocrisie wrath or the like which are not prayings in the Holy Ghost but far of another nature such prayings be often reproved in the Scripture as Isa 1.12 15. Matth. 6.5 6. James 4 3. 4. It may reprove also those high thoughts and conceits we are apt to have of our selves cases conditions attainments c. as if we were rich and full and needed nothing more either as to the building us up on our most holy faith or as to experiments of Gods love and favour to us which is a great cause of that sloathfulness in building up our selves and in praying before reproved Laodicea's conceits of her self was the cause of her lukewarmness and not looking out to Christ and buying gold and white rayment of him The full soul loaths the honey comb a conceit of sufficiency of attainment or to attain what is wanting without our own care and diligence makes us negligent in seeking to grow or in looking to God in his Holy Spirit for what may make us grow and further build us up High conceits of our selves usually produce sloathfulness and sloathfulness casts into a deep sleep and then the building may soon decay and through idleness of the hands the house may drop thorow as Rev. 3.14 15 16. Prov. 19.15 Eccles 10.18 Again 5. It reproves the instability in the faith of the Gospel too much and too often found amongst the Professors thereof and an aptness thence to be building besides the holy faith which is indeed with the foolish woman to pull down the house instead of building it Prov. 14.1 And so the itching ear after new matters of faith besides and swarving from the Apostles Doctrine a fault prophesied of and reproved in 2 Tim. 4.3 4. and admonished of in Heb. 13.7 8 9. as if we did not judge the Doctrine of Christ most holy and therefore seek holiness and perfection some other ways as Gal. 3.2 3. Isa 66.17 6. It reproves those also that prohibit and hinder the Assemblies and Exercises of the fearers of God for building up and furthering themselves and one another in their most holy faith forbidding them to meet together speak to Contrary to Psal 111.1 Mal. 3.16 17. or exhort one another and tying them up only to forms of praying and to hear their Parish Ministers read Prayers and preach it may be things that tend not to their helpfulness they being in many places ignorant rude and enemies to the Holy Spirit and all that is truly spiritual and holy punishing men for seeking out for and using other and better means of edification than they afford them imitating therein the Jews and Pharisees opposers of Christ and of his Apostles and the Christians in their private Assemblies as in Acts 4. 5. 8. 9. 17. c. Such are faulty in so doing 7. It reproves too such as think there is no profit in praying to God no gain in godliness a vain thing to serve him and to keep his Ordinances as in Job 21.15 22.17 Mal. 3.14 15. as if he had said to the house of Isral and so to us Gentiles seek his face in vain This is an evil and impious thought in the places above cited taxed and reproved and the contrary abundantly shewed in the Scriptures and proved by the Saints and holy ones of God that there is no gain like to that of godliness which hath the promise of this life and of that to come 1 Tim. 4.8 to which purpose is that of Eliphaz in Job 22.21 Acquaint now thy self with God and be at peace so shall good come unto thee Receive I pray thee the Law from his mouth and lay up his words within thee that 's the way to acquaint our selves with him and be filled with his Spirit that we may pray in the Holy Ghost and then it follows If thou return to the Almighty thou shalt be built up thou shalt put away iniquity that is sorrow pain and evil as the fruits of iniquity far from thy tabernacle Here 's the way to be built up the turning to and so acquainting our selves with God in receiving the Law from his mouth and laying up his words the most holy faith in our hearts and then the profit that follows will be great Then shalt thou lay up gold as dust and the gold of Ophir even the gold tried with fire which Christ gives to those that wait upon him as the stones of the brook yea the Almighty shall be thy defence and thou shalt have plenty or enough of silver what 's good for thee here also Yea and that that 's more desireable than silver which will give content to our hearts and make us content too with that portion of outward goods or comforts that he is pleased to give us here be it more or less for Then shalt thou have thy delight in the Almighty and shalt lift up thy face unto God Thou shalt make thy prayer to him and he shall hear thee and thou shalt pay thy vows c. 8. It may also reprove those more abundantly that profess themselves Believers in and followers of Christ and frequent private Meetings of themselves together pretendedly to call upon God and edifie themselves on their most holy Faith but under such pretences do seditiously rebelliously plot mischief against Authorities and Powers over them because they put them upon some things cross to their desires and perhaps in some places do really discountenance better exercises in which case if any doe so they ought to exercise faith and patience and yet pray for those that hate and persecute them and not pray much less plot against them fretting themselves to doe evil and practise treason and sedition that 's not the way to edifie themselves or others on the most holy faith but an exceeding wicked abuse of their meetings and Liberties thereto by providence injoyed and a marvellous deviation from the most holy Faith which condemns all such practises and instructs to Rest in the Lord and wait patiently for him till he order the hearts of Authorities to favour and protect them or break the yoke some way of his own gracious finding out from of their necks as followers imitators of the Lamb to fight only with his weapons and only against what he opposes that is the pride tyranny injustice prophaness and wickedness of men by spiritual weapons the blood of the Lamb the word of their testimony patient bearing of injuries not loving their lives unto Death not being overcome of evil to render evil for evil but to overcome evil with goodness this is the way Christ would have us to walk in in such cases and not in a way of rebellion to resist evil offending Authorities and putting a sword in their hands to slay those also that are better principled and minded and assemble together to better purposes Woe to the world because of such offences it cannot be but that offences come but woe to that man
by whom they come the Lord preserve and keep us that we be not of them in any thing but that in all our carriages and conversations we may be blameless and harmless the children of God in the midst of those amongst whom he sets us building to our selves on our most holy faith praying in the holy Ghost Vse 2. It may exhort and provoke us to take this course to keep our selves in the love and Grace of God where we are in it to build up our selves as hath been before shewed on our most holy faith praying in the holy Ghost to which what hath been noted affords both motive and incouragement 1 Motive From the consideration of the end of so building up our selves and the fruit and consequents of it 1. The end is that we may be habitations for God by his Spirit for that 's the end as hath been noted of Gods building and therefore the end both of his having laid such a foundation as the most holy Faith to be built upon and of his calling drawing and as it were laying the Souls of men to and upon it and of his bidding us to builâ— up one another and giving gifts and advantages to those purposes It is that we being built up he might dwell in us by his holy Spirit Ephes 2.21 22. and so fill us with his presence blessing and Glory as he did the Temple of old a Type hereof and the more we grow up into and are built up upon Christ the more he will inhabit and dwell in and with us by his Spirit and afford us his presence 2. A second and further end is our being kept in the love of God under his special care and protection for as God said of old of the Temple built up and dedicated to him the like will he say of and perform toward this his spiritual building yea and so much the more and the rather by how much he being a Spirit is more delighted in spiritual things than in bodily and carnal as that old Temple was whereas his people built upon Christ are a spiritual house 1 Pet. 2.5 with John 4.24 and by how much the truth and substance is beyond the type and figure or shadow Now he said of that material Temple in 2 Chron. 7.16 Now have I chosen and sanctified this house that my Name may be there for ever and mine eyes and my heart shall be there perpetually and then 3. The fruits and consequents hereof must needs be excellent and glorious such as may move us to minde this work and business of self edification with cheerfulness and diligence as 1. Gods dwelling and delighting in a people will be their safety and defence so as no harm or mischief shall befal them from all that are enemies to them and seek to harm them for he is mighty to save and will surely be as good or better an inhabitant of his house than other men are or can be of theirs He will put forth his power and greatness for the defence of it thence that in Isai 12.6 Cry out and shout thou inhabitant of Sion for great is the Holy One in the midst of thee and that in Zeph. 3.14 15 16 17. Sing O Daughter of Sion shout O Israel be glad and rejoyce with all thy heart O Daughter of Jerusalem the Lord hath taken away thy Judgement he hath cast out thine enemy The King of Israel even the Lord is in the midst of thee thou shalt not see evil any more In that day it shall be said to Jerusalem fear thou not and to Zion let not thine hand be sâ—ack The Lord thy God in the midst of thee is mighty he will save he will rejoyce over thee with joy c. It is true that those things are spoken of the Church and people of God when they shall be fully built up and gloriously inhabited of God in the last times or in the Kingdom of his Glory but yet there is a measure of it a first fruits now to be met within Gods dwelling by his Spirit in his people built up in a measure for him whence the like rejoycings or gloryings in his presence with his people now in the days of trial or rejoycings neare of him at least thereto in Psal 46.1.6 God is our refuge and strength a very present help in trouble therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the Seas though the waves thereof roar c. and then in vers 4 5. shewing the ground of this fearlesness he adds There is a River the streams whereof make glad the City of God the holy place of the Tabernacles of the most High God is in the midst of her she shall not be moved God shall help her and that right early and as a proof of his helpfulness he adds The Heathen raged the Kingdoms were moved he uttered his voice the earth melted The Lord of Hosts is with us the God of Jacob is our refuge Selah And Psal 48.3 God is known in her Palaces for a refuge speaking of Gods Church as his City as Gods people are called in the Scripture both his House and City as Ephes 2.19 20 21 22. His presence in his House and City is their safety nothing can harm them unless their defilements of his House or of their Hearts and Societies causing him to abhor and loath them as in the Type Psal 78.58 59 60 61 c. 2. Gods dwelling with and in his people as his house and delighting in them will afford them all fulness of supply and satisfaction his House and houshold for they are both Ephes 2.19 20. shall want nothing good and needful for them for their maintenance upholding and abundant rejoycing Whence David preferred the being in any the lowest place in Gods house though but at the threshold before the most settled dwelling he might have in the most sumptuous Palaces of the wicked called by him to signifie the flittingness of them the Tents of the ungodly because the Lord God is a Sun and shield and will give Grace and Glory and withhold no good thing from them that walk uprightly with him Thence also partly it is that his City or dwelling place is called upon so much to rejoyce for his presence with it in the places above cited He makes a feast in his house and satisfactions to their desires 9.1 2 3. Psal 36.8 9 10. He will fill his house with all all materials and provisions good for it and 3. He will adorn and beautifiâ— his habitation that he loves as well as fill and satisfie those particular Souls that are therein He will beautifie the place of his Sanctuary and make the place of his feet glorious Isa 60.13 He will beautifie the meek with his Salvation because he takes pleasure in them Psal 149.4 He will have his House and habitation glorious answerable in some sort to his own glory and greatness that
that he is able in calling us to him to inliven and quicken us from the dead make us hear his voice perceive the truth goodness of his instructions and close with him and his grace able and authorized as the great High Priest over the House of God and furnished with the Spirit of power and might all the fulness of the Godhead dwelling in him bodily to subdue all our enemies and save us confer upon us the blessings he obtains for us yea to keep off dangers and mischiefs from us support us under tryals and sufferings raise us out of troubles and death both bodily and spiritually and advance us to glory and happiness None of these things have we to do or prepare for our selves The foundation a sure and firm foundation is laid for â— to our hands no nor yet have we it put upon â— to bring our selves to and lay our selves upon that foundation that also is Gods work to make us in Christ Jesus and thaâ— he hath done inasmuch as he hath brought us to know and believe in him through his Gospel preached to us and by his Spirit effectually in some measure woâ—king in and upon us but onely to build up our selves on that foundation on which he hath in some measure laid us Yea and also 4. This we have to encourage us therein that he hath not onely in and through the most holy saith given us some furniture of gifts understanding c. for the edifying our selves and one another thereon but also stands ready in and through his blessed Son further to assist direct and help us and to carry on the building in and for us by his own grace and power supplied to us Which we may also have and receive from him according to our needs upon seeking it of him and calling upon him by prayer and supplication for it according as our Lord hath said Ask and ye shall receive seek and ye shall find knock and it shall be opened to you for every one that asketh receiveth and he that seeketh findeth and to him that knocketh it shall be opened Matth. 7.7 8. And if ye that are evil know how to give good gifts to your children how much more will your heavenly Father give the holy Spirit to them that ask him Luke 11.13 5. Yea and whereas we are foolish and bruitish in and of our selves and not onely want ability to build up our selves of our selves but also skill to pray unto God for his help and holy Spirit as we ought he to help us there also in and through the foundation we are upon even the most holy faith gives us the Holy Ghost to help our infirmities and teach us how â—o pray yea and to make Intercessions in and for us according to the will of God with sighs and groans that cannot be uttered Rom. 8.26 27. So that as we have him in his gifts and operations and vertues in us to inable us to build up our selves on our most holy faith so we have him also to help us to look unto and call upon God for further Dispensations of him and his assistance and help by him for building up our selves thereon and for blessing strengthning and confirming what we build So that what remains but that we up and be doing building up our selves on our most holy faith praying in the Holy Ghost and to keep our selves in the love of God To which the Apostle adds in the next place The manner how we are to do all this or the posture we are therein to stand in and that is waiting for the mercy of our Lord Jesus Christ unto Eternal life In a waiting posture for further mercy even the mercy of our Lord Jesus Christ unto Eternal life Where we have 1. The Posture it self Waiting 2. The Object to be waited for Mercy Which is further declared what it is by 1. The Author of it or Fountain of it whose and whence it is viz. The mercy of our Lord Jesus Christ 2. The Tendency issue and end of it Vnto Eternal life 1. In that it is said Waiting it is implied and signified 1. That Believers so edifying themselves on their most holy faith praying in the Holy Ghost may and should hope and look for the further grace mercy and helpfulness of Christ and God in Christ for waiting for a thing implies hoping for it as Rom. 8.24 25. If we hope for what we see not then do we with patience wait for it Believers are under the hope of good for Good is always the object of hope and waiting something that the soul looks upon as good for it and it is real good that the soul is instructed of God to look after and wait for Now hoping also implies 1. That what the soul waits for is not yet accomplished The soul hath not an enjoyment of all that is good for it though it be in the love of God the fountain of all good and mercy yet it hath not an actual enjoyment or possession of all the good that flows forth from that fountain Hope is of things future not yet seen or enjoyed for that that is seen is not hope for what a man seeth why doth he yet hope for Rom. 8 15. The Believer though in the love of God and his favour yet is not fully built up as we see before and therefore is not possessed all that he is building up for or that is intended to him when built up We are saved now by hope not by actual sight and enjoyment The hope of further good is that that bears up the soul against and under the sight feeling of present evils The condition of the Believer here is not to be above or beyond hope but to be in hope a lively or living hope by or through the Resurrection of Christ as 1 Pet. 1.3 not a dead empty hope that puts no activity into the soul Hope is the anchor of the soul that enters into the Mercy-seat and Glory within the vail that stays the soul now up from sinking under any discouragements in the building time from enemies within or without that oppose and threaten it or from any tryals or pressures that may lie upon it 2. It implies an apprehension of some good ground of the expectation of the good that it yet hath not but waits for and so it believes that good will come to it that it yet hath not And indeed the most holy faith affords it good ground for such an expectation of good for faith is the evidence of things not seen and the ground of things hoped for Hebr. 11.1 Therefore being on that ground it must needs see reason and cause to hope For therein is discovered and declared 1. That God so loved and pitied them while in and of the world as that he sent his onely begotten Son and delivered him up to death for us all even while ungodly sinners and enemies against him to the end that believing in
deserts but as the fruit of the mercy of Jesus Christ in what he hath done for them in his death and in what he further doth to and for them in his life pitying pleading for and succouring them all along as the Captain of their salvation a merciful and faithful Priest bearing them in his bosom making reconciliation for their sins and sending them relief and comfort in their temptations till having led them through and fed them in the wilderness the state of exercise and living by faith here he bring them safely in the taking them hence as to their spirits and in the Resurrection of the just as to their bodies reunited with their spirits to the enjoyment of this eternal life and happiness which is so great and so glorious a condition and enjoyment as passes and exceeds all expressions and conception For no man knows nor can enter into the heart to conceive the things that God hath prepared for them that love him onely they are in some measure made understandable by the Revelation of the Holy Spirit 1 Cor. 2 9 10 11 12. Vse Now both the love of God and the abiding in it and this which is the great issue and advantage of it being all the fruit and profit of the most holy faith built upon and abidden in It doth exceedingly commend that most holy faith to us even the Son of God that loved us and gave himself for us as he is in the Gospel preached and declared to us And therefore it may serve to move and provoke all persons to love and imbrace and close with it repenting of their neglects and slightings of it and of their running in their hearts and ways after vain and empty words and things to believe and take heed unto the Gospel and Christ crucified as therein displayed that so they may therein discern and be found in the love of God and be made heirs and enjoyers of this unfathomable endless happiness eternal life Ho every one that thirsteth come to these waters of the knowledge and doctrine of Christ and he that hath no money let him come and buy wine and milk without money and without price Why do you lay out your money for that that is not bread and labour for that that will not satisfie you when in enclining the ear and coming hither to the most holy faith and so to Jesus Christ you may eat that which is good and let your souls delight themselves in fatness Isa 55.1 2. The Spirit and the Bride say Come and let every one that heareth say Come and let him that is a thirst Come and whosoever will let him take of the waters of life freely Rev. 22.17 even of the words of Christ whose words are the words of eternal life John 6.68 2. It shews the marvellous faultiness and wretched wickedness as of those that neglect so great a salvation such a most holy faith such a precious jewel and pearl of great price as the Gospel is such a feast as therein is declared and set before us to run after their Farms and Merchandize So much more of those that having embraced the Gospel and Christ as therein declared and having come to him and tasted of him and of his sweetness and graciousness do afterward turn away and fall off from him to some other way or doctrine or to some other object for delight stay or satisfaction crucifying him to themselves and making him and the grace in him of none effect They do most foolishly and madly for themselves putting away from them both the love and favour of God and that which is the product of it everlasting life and all that mercy and pity of Christ that leadeth thereunto and is necessary and was ready to be extended to them for their attainment thereof Oh foolish people and unwise that do not onely so badly requite God for all his love and mercy in Christ and grace extended to them by him but also reward evil to their own souls losing them for very vanities and trifles depriving them of such infinite mercy and happiness and plunging them into everlasting wo and miseries Who can express their folly and wretchedness to sell everlasting life and that after some good progress towards it for a mess of pottage It was a great folly in Esau so to â—ell his birth-right and in the Israelites when they were well on their way toward Canaan and in a great likelihood nay certainty of enjoying it in following Gods conduct yet then for a little meat to satisfie their lusts for leeks and cucumers c. for a little pleasure with the Moabitish daughters when arrived at the borders of it to forfeit their inheritance in and perish in the wilderness But no folly and madness like this of withdrawing from God and Christ to perdition after the tastes of his goodness and experience in some measure of the the powers of the world to come as Heb. 6.4 5 6. O therefore that we may receive admonition while it is yet called to day and avoid or break off from such practises as tend to such a loss and utter undoing for He that transgresses and abides not in the doctrine of Christ the most holy faith hath not God and he that hath not the Son hath not life 2 Jo. 9 11. Jo 5.12 3. It shews the infinite happiness of those that be and abide in Christ in the faith and obedience of Christ edifying themselves and one another on him praying in the Holy Ghost and so doe keep themselves in the love of God and wait for the mercy of our Lord Jesus Christ unto eternal life they have the love and favour of God now as a Sun and Shield unto them and they shall have in the world to come everlasting life they are in a happy and blessed state and condition whatever tryals and afflictions doe or may befal them Blessed are the people that are in such a case yea blessed and happy is he whose God is the Lord Psalm 33.12 and 144. last And therefore also 4. It may incourage and provoke all that do believe in Christ and are upon that precious and most excellent foundation to abide in him and beware of all those things that may indanger their falling and departure therefrom Looking diligently least they or any of them fail of the Grace of God and least any root of bitterness spring up and thereby many be defiled least there be any fornicator or prophane person as Esau Heb. 12.15 16 17. least there be found an evil heart of unbelief in departing from the living God least any false Prophet or Antichrist deceive any of us or the love of this world or of the things of it stealing in upon us withdraw us from Christ and from the love of the Father which cannot consist with it and so we be choked and all the Grace of God bestowed upon us prove ineffectual to us But on the contrary Exhort we one another while it is called to day least any be hardened through the deceitfulness of sin Considering one another to provoke to love and to good works so running that we may obtain Laying hold on eternal life and suffering no man or corruption or evil spirit to deceive us deprive us thereof But let that which we heard from the 〈…〉 in us and then we shall 〈…〉 â—â— the Father and in the Son and not fail of the promise of eternal life seeing he is faithful that hath promised and will perform it and perfect what concerns us Let us not be slothful then but followers of them that through faith and patience have inherited the promises Let us hold fast the profession of our faith without wavering and not cast away our confidence in God by Jesus Christ which hath so great a recompence of reward only remember we have need of patience that we may bear and suffer injuries and temptations and not faint but yet hope in the Lord and quietly wait for his Salvation waiting for the mercy of our Lord Iesus Christ unto eternal life that so when we have done the will of God we may receive the promise which yet for a little while is deferred but will not fail to be performed to those that keep Gods waâ— â—nd therein wait for it He that shall come wâ—ll come and will not tarry Now the good Lord the God of peace who brought again from the dead our Lord Iesus that Great Shepheard of the Sheep through the blood of the everlasting Covenant make us perfect with him in every good work to doe his will working in â—s that which is well-pleasing in his sight 〈…〉 Iesus Christ To whom be Glory for ever and ever Amen Amen March 26. 1664. FINIS
of Faith so also of patient waiting that being a fruit of faith He that believeth maketh not haste Isa 28.16 Such is the praying in the holy Ghost not to mention any other particulars And that 's the second thing inquired 3. The third is what is implied in exhorting believers so to pray And that is divers things as 1. That believers are not able or sufficient of themselves as of themselves to keep themselves in the love of God or to that purpose to edifie or build up themselves on their most holy faith They need the help and furtherance of God and his Grace thereunto In all their minding his Grace exercise of their gifts walking in Charity c. they need to look to God for direction and guidance and for his strength and assistance they need him to build them up in their building up themselves and to keep watch over them in all keeping themselves and watching over themselves and one another Except the Lord build the house in this sense too they labour but in vain that build it And except the Lord watch over the City the watchman watcheth but in vain Psal 127.1 2. their strength being so small and their enemies so many and so great 2. That there is sufficient Grace in God and Christ for their helpfulness therein and that also communicable to them by him by which they may be built up and so be kept in his love all the oppositions from without them or from within them notwithstanding If they had sufficiencie in and of themselves or in what they have already received then need they not cry unto God continually for more from him or if there were none in him for them to be afforded to them than no ground or incouragement for their crying to him however much they might want but in willing them to pray in their building up themselves both are implied we need like the builders of the wall in Nehemiahs time to fight with one hand and to build with the other and the former by praying to and calling upon God for so shall we be saved from our enemies Psal 18.3 for we are not led to pray to a God that cannot save but to him who is mighty in power able to save us one that can perform all things for us as being Almighty able to doe all things and hath made ready in Christ all supplies of Grace and Blessing for us all things are ready that may conduce unto our protection and preservation in his Grace and the edifying our selves in our most holy faith as well as for bringing us at first thereunto 3. That yet God will be sought unto and depended on for the supplies of his Grace to us he will have us in that way exercise our faith in him in calling upon him though he could give us without our asking and doth give us and doe much for us before we ask to move and incourage us to look to him and ask of him for more yet he will have us accustome our selves in that exercise of prayer to him to that purpose are many passages in Scripture as Call upon me in the time of trouble and I will deliver thee and thou shalt glorifie me Psal 50.15 so in Jer. 33.3 Call unto me and I will answer thee and shew thee great and mighty things which thou knowest not Ezek. 36 37. God having promised to do great things for Israel yet says For this he will yet be inquired of by them And our Saviour bids ask seek knock and so they should receive find and have it opened to them Matth. 7.7 8. And this God will have his people do 1. That they might therein exercise and shew forth their faith in him and dependance on him for his Grace while they goe to him for all things as a child to his Father or as a wife to her Husband Therefore it is noted in Scripture as a fruit and consequent of faith with the heart man believeth unto righteousness and then with the mouth confession is made to Salvation for whosoever calleth upon the Name of the Lord shall be saved Rom. 10.10 11 12 13. 2. That they may have more acquaintance and intercourse with God and not live as strangers from him but by calling often upon him and receiving answers of Grace from him have a holy familiarity and communion with him as persons dayly resorting to the Court and speaking to the King and presenting Petitions to him and receiving answers from him thereby get more knowledge of him and acquaintance with him and so are fitted the better for going out and publishing to others the manner of his entertainment of mens suits and the vertues and goodness they discern in him Children that scarce ever come and speak to their Father grow strange to him and so do men that make little use of this priviledge of coming nigh unto God whereas such as come dayly to him to ask favours of him gather good acquaintance and proof of his love and faithfulness to them David implies this in saying Oh taste and see that the Lord is good Psal 34.8 and Eliphaz in saying to Job Acquaint or accustome thy self now with God Job 22.21 3. To keep them in a more reverend awe of him lest they should offend him and so put a barr against their own petitions to him for as Children that have often occasion to come before their Parents will be more careful of dirtying or soyling their cloathes or tearing and renting them or of doing any thing unbecoming them if they know their parents cannot like to see them in such a case whereas they that seldome come into then sight grow more loose and careless dirtied and torn c. even so God foresees that if we did not come often to him we would be little careful of our conversation before him whereas seeing we call upon the Father who without respect of persons judgeth every man righteously according to his works therefore it behoves us to pass the time of our sojourning here in fear and take heed that we regard not iniquity in our hearts because that wil provoke God to hide himself from us not hear our prayers That he might make us therefore stand in awe of him and be perfect with him he makes us to be often waiting upon him in his presence and begging at his door for Grace and Mercy to help us in our needs 1 Pet. 1.17 Psal 66.18 4. To give us more experience of his care over us and notice taking of us and so of his love to us in that he hears our prayers and helps us Did we not pray unto him we should not have that experience that his eyes are open upon us and his eares attentive to our prayers we should look upon mercies as proceeding from some other causes be more obnoxious to atheistical principles whereas the experience of his nighness to us gives us a more full proof of his care over us and so of