Commentary on Romans, Treatise · Chapter 8 · Dialogue 23
DIAL. XXIII.
Verses 26, 27. Likewise the Spirit also helpeth our infirmities, for we know not what to pray as we ought: but the Spirite it selfe maketh requests for vsus with sighes that cannot bee expressed.
Tim.
VVHat is the drift of this text?
Silas.
It affordeth vntounto beleeuers a newe reason why they ought patiently to beare the crosse, and to suffer persecution for righteousnesle sake, with comfort and Christian constancy. This reason is drawne from an effect of the holy Spirit of God, in the hearts of the beleeuers; to wit, his secret and mighty helpe afforded them in their prayers to God: when they are so beset & straightned, as they know what course to follow.
Tim.
Howe may it bee that prayer should afford comfort to the godly, while they are vnden the crosse?
Silas.
They are helpfull and comfortable in two respects. First, because they are stirred vp by the Holy Ghost, verse 26. Secondly, because they are heard and graunted of God, verse 27.
Tim.
What may the parts of this text be?
Silas.
Two, the first is, that prayer is a great stay in afflictions. The second is the reasons hereof, the one taken from the author, to wit, the Spirite stirring them vp; the other from the fruite thereof.
Tim.
Expqund the words and tell vsus what is here meant by the [Spirit?]
Silas.
Some by Spirit vnderstand a spiritual man: others by Spirit vnderstand an extraordinary and miraculous gift of the Spirit; but by Spirit is here meant the third person in Trinity, euen the holy Spirit of God.
Tim.
What doth infirmity signifie?
Silas.
These three things; first, our sinfull weaknesse, to wit, ignorance, distrust, &c. for these he as a proper cause to make vsus weake, Mat.26. 41. the flesh is weake. Secondly, afflictions & crosses inward and outward, because these serue to declare our weaknes as trials of it. Thirdly, perturbation and vexation of spirit, arising through the greatnes of crosses and tribulations; whence it is that euen the faithfull themselues are voyde of counsell oftentimes, and know not which way to turne them: as it sared with Iehosaphat, when three nations banded against him, and with Elishaes seruant when he saw the Aramites host.
Tim.
What is meant by the word [helpe?]
Silas.
It would be better translated [helpeth togither] for it is a speech borrowed from two or more persons, which being to take or lift vp some heauy burthen, doe mutually one helpe another, by standing one ouer against another, each at one end of the burthen: others take it to be a metaphor taken from sicke persons, or infants, or olde rotten houses, which cannot stād vnlesse they be propped vp. The meaning of the Apostle is, that the faithfull are many times so faint vnderunder the burthen of the crosse, as that they would languish if the holy Spirite of God did not support them mightily by an especiall ayd and presence, as it were standing ouer against them, to beare the burthen with them that they sinke not.
Tim.
What doctrines will arise from the words thus expounded?
Two, the first doctrine is, that all men (none exempted, no not the Apostles themselues) are subiect to al manner of infirmities in this life, outward and inward, as appea reth in this, that the Apostle sayth [our infirmities] putting himselfe in the number of those who are liable to weakenesses. It appeareth also by the testimony of scripture, witnessing, that in many things we sinne all, Iames 3. 2. 1 Kin. 8. 46. 1 Iohn 1. 7. These places proue sinfull infirmities to be common to all; and where it is written that wee are to enter into the kingdome of heauen through many tribulations, Acts 14. 22. and that hee that will liue godly must suffer afflictions, 2 Tim. 3. 12. these places proue also that other infirmities which bee but effects and consequences of sinnesull infirmities, are likewise common to all Christians. It appeareth also by reason grounded vppon holy scripture; for since our sanctification is imperfect, and our life a warfare, and Sathan and the worlde hauehave leaue giuen them to tempt; therefore it cannot be but that all beleeuers must beeliable to infirmities of all sorts, so long as they liue here.
Tim.
But how then is it written that Christ hath healed all our infirmities. Mat. 8. 17. Esay 53. 4. 5.
Silas.
Christ hath taken and healed our infirmities of sinne, by remoouing from vsus the guilt and curse, but not the corruption: and of afflictions, by sanctifying them vntounto vsus, that they may not bee punishments, but tryalles and exercises vntounto vsus. Secondly, in the end, at the day of the resurrection, wee shall bee wholly and fully freed from all infirmities both sinnes and teares; in the meane space they are left remaining in the Saintes, for excellent good purposes and vses.
Tim.
Tell vsus then what vse we are to make of our infirmities, and of the doctrine concerning them?
Sil.
It is no small comfort to Gods children being vnderunder infirmities of all sorts, that none are exempted. If Christ would hauehave his Apostles bee comforted with this, that so the Prophets were persecuted. Mat. 5. 11. 12., then let eueryevery Christian that hath any affliction, labour to make this his comfort, that others are so dealt withall: 1 Pet. 5. 9. Secondly, by the knowledge and sence of these infirmities, the prayers of Gods children are much whetted and quick ned, also their faith and patience much tryed, as golde is tryed in the furnace, 1 Peter 1. 7. 2 Corinth. 12. 8. Lastly, they serue greatly to humble the faithfull, and to correct the vaine pride of their hearts, 2 Cor. 12. 7. least after the example of Peter forgetting his infirmities, they do fall into security, by presuming too much on their owne strength. And very certain it is, that whensoeuer the crosse comes, they are likest to stand to it, that best knowe and feele their owne infirmities; because such will not relye vponupon themselues but on the power of God. The story of Maister Sanders and Doctor Pendleton doth serue to declare the truth of this.
Tim.
Thus farre of the first doctrine, what is the next?
Silas.
This: That the crosse or afflictions for Christs sake are like a burthen which cannot be borne but with much strength.
Tim.
But the Crosse is Christs burthen, and hee saith that his burthen is light, Mat 11, 30.
Silas.
Our Sauiour in that text meaneth the burthen of his doctrine and commandements, which indeede are not burthensome to beleeuers in this life, 1. Iohn, 5. 3. He speakes not of the Crosse and tribulations, which is so heauy, as of our selues wee are not able to take it vp, much lesse to beare it, except the Holy-Ghost (like vntounto Simon of Ciren) lay his shoulders vnderunder it, and helpe to beare it with vsus.
Tim.
Tea, but the Apostle Paul cals our afflictions light, 2. Cor. 4, 17.
Sil.
Paul there speakes comparatiuely, in comparison of that waighty glory which followes afflictions. See Rom. 8, 18. But afflictions considered simply and absolutely as they are in themselues, they are greeuous and a burthen too heauy for vsus to beare. For Ezekiah vnderunder the burthen of his afflictions mourned, Dauid fainted, Iob cursed the day of his birth, & Peter for feare of the crosse denied his Lord. If the Crosse made such Champions to stoope, how should we not feare such a burthen? especially when it shall come to the fiery triall, and Christians must be put to fight against sinne to bloud.
Tim.
What profit is to be made of this Doctrine?
Silas.
First, to admonish Christians that it standeth them vponupon, well to prepare themselues against the time of the Crosse, it being a thing so burthensome. It was good counsell which Salomon gaue, My sonne (faith hee) prepare thy souls against the day of afflictions. And againe, In thy prosperity thinke vppon the time of aduersity, Ecclesiastes 7, verse 16.
Secondly, seeing affliction is so heauy, let men be well aduised, that where no cause is they cast not themselues into troubles, 1. Pet. 1, 6. For this is great rashnesse, and will breede no comfort, but late repentance. Thirdly, if the Crosse of afflictions bee sent vponupon you by God, yet despaire not though it bee heauy, suspecting your owne strength, but flye vntounto the holy Spirite of God for ayde and strength: as men vnderunder waighty burthens crye for helpe, so must the children of God doe, the more heauy they feele the burthen of afflictions, the more earnestly they must call to God for helpe.
Tim.
But how can Gods children be sure that the holy Spirite of God can helpe them?
Silas.
He will, because it is the office of the Spirite to helpe our infirmities, as it is said in this Text: also he canI will be with thee saith god to Moses, Exod. 3. God and Moses will be strōg enough euen against Pharaoh. well helpe them, because beeing the mighty God, hee is stronger then all that is against vsus; for if God bee on our side, who can be against vsus? Rom. 8, 31. How weake soeuer man be of himselfe, yet he cannot be but strong enough, so long as he hath God with him: and therefore we are to looke to our owne weakenesse and vnablenesse to beare, that we may be humbled, but not discouraged: also to fasten the eye of our minde vponupon the strength and might of the Holy-Ghost, considering not what we in our selues can suffer, but what he is able to make vsus to suffer, 2. Cor. 12, 12. Psal. 121, 2.
Tim.
Now shew vsus what this word [Likewise] must admonish vsus of?
Silas.
It doth admonish vsus of the abundant and manifold comforts prouided for the faithfull, and before propounded, to encourage them to beare the crosse patieutly. For first, it is an honest thing so to doe, because we suffer with Iesus Christ. Secondly, it is verie profitable for vsus so to do, because if wee suffer with Christ, we shall be glorified with him. Thirdly, our afflictions are farre vnequall to that glory which in heauen we shal enioy. Fourthly, the creature giues vsus an example of patience, for they grone. Fistly, we hauehave the stay of hope certainly looking for eternal blisse, and of patience quietly to waite and expect it till it come: and if all these be not enough to encourage vsus, we hauehave (likewise) the secret helpe of the Spirit in our hearts. Thus hath God in this Scripture, prouided a rich storehouse of comforts for the faithful, that as afflictions abound, so might consolations abound also. As a man in war, hauing his Quiuer full of Arrowes, if he take vp but one, it may serue to preserue himselfe and auoide his enemy: so one of these comforts laide hold of, will be enough to stay a soule in aduersity, much more being ioyntly and altogether laid hold vponupon.
Tim.
Now proceede to the latter part of this verse (for wee know not how to pray as we ought, but the Spirit it selfe makes requests for vsus, with sighes that cannot be expressed,) and tell vsus what is the sum of it.
Silas.
Thus much: when the Saints in great temptations through ignorance and weaknesse, know not what is good for them to aske, then the holy Spirit stirreth vp sighes secretly, and causeth them to pray with groanes, which cannot be vttered.
Tim.
But is this ignorance common to all beleeuers, that in some case they know not what to aske?
Silas.
It is so: as appeareth in this, that Paul numbered himselfe among those which laboured vnderunder this ignorance: the which he doth not falsely of counterfeite modesty, or for conclusion sake onelyonly, but in very truth and as the thing was, as Rom. 1, 10. Hee prayed oftenThe Godly faile in their prayers, for lack of knowledge. that he might go to Rome, but God heard him not: also he was not heard when he prayed, that the pricke in his flesh might be taken away, 2 Cor. 12, 7. Also Moyses prayed to enter into Canaan and did not. Ieremy prayed for the health of the people, but God did not heare him. Abrahum prayed in vaine for the Sodomites, and Samuel for Saul, and the widdow Zebedee for her two sonnes, of whom Christ saide, She knew not what shee asked. This then is the reason why God denieth the prayers of his Children many times, euen because that they which ask it is either hurtfull, or not profitable for them, or else they aske it out of time: but when God heareth not his Saints after their will, he heareth them to their benefite giuing them something better for them then that which they ask, as in Pauls case, 2 Cor. 2. 10, 11. Also somtimes God doth fulfill mens Prayers in his wrath and displeasure to their owne hurt, as it happened to the Israelites, asking flesh in the Desart, Exod. 16, 13. Numb. 11, 33. and crauing a King in the land of Canaan, 1 Sam. 8, 5.
Tim.
What followes of this?
Silas.
That both the godly and the wicked, are oftentimes ignorant of what they aske. The reason heereof is, because the faithfull take and thinke many things to be good, which either are not good (but apparantly) or not good for them. Also they iudge sundry things euill, which either be not euill (simply) or not euil to them.
Tim.
But the Lords Prayer teacheth what to desire, … then can we be ignorant what to aske?
Silas.
It teacheth what to pray generally, but not particularly. Secondly, it expresseth not indifferent things; … error is about particular things, and things which bee of a middle nature. Thirdly, the Apostle telleth … what befell the godly in one special case, to wit, of grieuous afflictions, when the mindes of the faithful may be and often bee so oppressed with cares and perplexed feares, as they are altogether vnmeete to call on God, the heart beeing vnable to dispose it selfe vntounto God, to thinke on him, and the tongue altogether vnfit to vtter a word: as it fared with Hezekiah, Isaiah 38. and Moses at the red Sea, Exod. 14, 15. and with Hanna, 1 Sam. 1, 13. and with Dauid, Psal. 72. Finally with Christ, Mat. 26, 38. Iohn 12, 27. My soule is beauy, &c.
Tim.
What profit is to be made of this truth, touching our ignorance in prayer?
Sil.
It serues for our humbling, to consider our imbecility & naturall ignorance whereby we hang doubtfull, and stagger of seeblenesse, and sticke by ignorance. Secondly, it shewes that none be perfect, seeing we are ignorant what to aske in prayer. Thirdly, it confutes the Pelagians, which ascribe too much to naturall strength, & yet we are so feeble as we cannot tell what is profitable, much lesse be able to persorme any thing by any power in vsus. Lastly, it teacheth what neede wee hauehave of consideration and helpe to pray; greater then most, yea then good men commonly thinke of.
Tim.
Come now vntounto the next part of the sentence, and tell vsus how the Spirit maketh request?
Silas.
By stirring vp requests in vsus, and causing vsus to pray. That this is the meaning of the words, apeareth by comparing this Text with the 15. verse of this chapter, where it is written. We hauehave receiued the Spirit of adoption, whereby we cry Abba Father; the Spirit crieth by making vsus cry. Thus vnderstand that in Gal. 4, 6.
Tim.
What gather ye from these words?
Silas.
Thus much: that when the Scripture saith, the Spirit crieth and maketh request, the meaning is, that it maketh vsus to cry and to make request; and this is an vsuall thing, to attribute vntounto God those things which the godly do by diuine inspiration. Thus God is sayde to know, by teaching others, and illuminating their minds that they may know, as Augustine obserues out of those words, in Gen. 18, 19. I know thou fearest me, and in the Galathians 4, 9. Forasmuch, as ye know God, or rather are knowne of God, that is, taught that yee may know. So Deut. 8, 2. God is saide to tempt the Hebrewes, thatFacit nos postulare quae Dco placet. he may know what is in them, that is, make themselues and others to know what is in them: so heere the Spirit maketh request, that is, moueth vsus to request.
Tim.
I but the Scripture saith, that Christ maketh request for vsus, Rom. 8, 34. how then doth the Spirit make request?
Silas.
Christ maketh request as Mediator: the Spirite maketh request for vsus, as Author and inspirer of requests and desires.
Tim.
What is the doctrine from hence?
Silas.
That the prayers of the godly come from Gods Spirite. The text is plaine heerein, to which may be ioyned that which is written, 1. Cor. 12, 3. No man can say that Iesus is the Lord, but by the Spirite, (that is) eyther confesse him or pray to him in faithfull confidence and reuerence, but by a speciall grace of the Spirite.
Tim.
What are we to learne hence, that the Spirite is the worker and kindler of prayer in the godly?
Silas.
First, that no Turke, nor Iew, nor Idolator, nor Hereticke can pray, because they hauehave not the Spirite Secondly, that no wicked man nor hypocrite can pray, because they receiue not the Spirite. Thirdly, that in our best prayers, we ought to be humbled, seeing they are not our owne, but come from the Spirite, which is our prompter, moderater, and Schoole-maister. Fourthly, that in beginning of prayer, we craue of God, the assistance of his Spirite.
Tim.
What is signified by sighes vnexpressable, or which cannot be expressed?
Silas.
This is meant eyther intensiuely for such sighes asQuiasunt de re incnarrabil's, sci. vita aeterna. are most feruent, no man beeing able to vtter them, for their greatnesse and exceeding vehemency, or properly for such sighes as wee cannot vtter by any speech, because of their weakenesse and feeblenesse. The godly in whom theyFacit gemere plus quam dici potest. be, know not of them, through the infirmity of the flesh, and strength of temptations, they are not aware nor doe know that they doe pray much lesse speake any thing expressedly in prayer; yet they are grones and sighes wrought in them by the holy Spirite, which though the beleeuers feele them not, yet God seeth and heareth them, for they make a loude cry in his eare, as in Exod. 14, 15. This is the fitter sence, therefore the better, because it suteth with scope and matter, the phrase also will beare it.
Tim.
What instructions arise from these words?
Silas.
That the sighes of the heart albeit neuer a word be spoken, be prayers, euen as a desire to beleeue and to repent in a truely humbled heart, be accepted for faith and repentance with God, who will not breake the bruised reede, and accepts the will for the worke: so the desire to call vponupon God is prayer in his sight, God will fulfill the desires of them that feare him, Psal. 145, 19. See Maister Perkins Graine of Mustard seede at large of this point.
Tim.
What vse is to be made of this point of doctrine?
Silas.
It affoards a singular comfort to the godly, in their afflictions, for that Gods Spirite workes wonderfully in their hearts to list them to Godward, euen aboue that that themselues can perceiue in minde, or bee able to declare in words. Secondly, it serues for to strengthen the weake against a temptation that they cannot pray, whereas they are to consider that if they do but sighe, it is a prayer before God, a desire is a prayer, a continuall desire is a continuall prayer. Thirdly, it repoues hypocrites whoe imagine that they can pray well when they speake many wordes, and yet hauehave their hearts within voyde of secret sighes and grones which doe accompany true prayer.