The Triumph of a True Christian Described, Commentary on verse · Verse 26, 27

The Triumph of a True Christian Described · Commentary on verse · Verse 26, 27

p. 565VERSE 26.27.

Likewiſe the Spirit alſo helpeth our infirmities: for we know not what to pray as we ought: but the Spirit it ſelfe maketh requeſt for vsus with ſighes which cannot be expreſſed.

But he that ſearcheth the hearts knoweth what is the meaning of the ſpirit: for he maketh requeſt for the Saints according to the will of God.

OVr Apoſtle from the middle of verſe 17. hitherto, hath brought ſeuerall arguments to arme and ſtrengthen the beleeuing Romans againſt the bitterneſſe of the croſſe, and to perſwade them patiently to beare afflictions they ſhould meete withall, as namely, that they ſuffering with Chriſt, they ſhould be glorified with him: and that the afflictions of this life are not comparable to the glorie that ſhall be ſhewed vntounto vsus in heauen: ſetting forth the greatneſſe and certaintie of that glorie from the expectation of the creature, and from the expectation of ſuch as hauehave the firſt fruites of the Spirit, and thereunto adding an argument from their ſauing hope, which ought to be accompanied with patience vnderunder the croſſe and p. 566with a patient waiting for the accompliſhment of all Gods promiſes. Now in the 26. verſe the Apoſtle brings a new argument tending to the ſame purpoſe, and that is from the preſent helpe of the Spirit: that they ought not to ſhrinke or faint vnderunder the croſſe, becauſe the Spirit is readie to helpe and to ſupport them; which he propounds with reſpect to foregoing matter, as that they had not onelyonly ſauing hope to ſuſtaine them in the time of affliction, but the Spirit alſo. Likewiſe the Spirit alſo (ſaith the Apoſtle) helpeth our infirmities, for we know not what to pray as we ought, but the Spirit it ſelfe maketh requeſt for vsus with ſighes which cannot be expreſſed. But he that ſearcheth the hearts knoweth what is the meaning of the Spirit, for he maketh requeſt for the Saints according to the will of God. In theſe two verſes 26. and 27. we hauehave in generall offered, firſt this propoſition as a ground of comfort in the time of affliction, that the Spirit helpeth our infirmities. Secondly, a declaration how the Spirit helpeth our infirmities, that is, by the grace of prayer, by teaching and enabling vsus to pray, which is not barely propounded, but amplified: firſt, by our ignorance and inabilitie to pray, For we know not what to pray as we ought, ſaith the Apoſtle. Secondly, from whence it is that we are able to pray, and that is from the Spirit, But the Spirit it ſelfe maketh requeſt for vsus: which is further enlarged by the meanes how, namely, With ſighes which cannot be expreſſed. And then the third generall thing is the fruite and ſucceſſe of thoſe prayers and ſighes ſent forth by the helpe of the Spirit, layed downe verſe 27. that thoſe prayers and ſighes are knowne and accepted of the Lord. The Apoſtle deſcribing the Lord by his ſpeciall propertie, that he is a ſearcher of the heart: But he that ſearcheth the heart (ſaith the Apoſtle) knoweth what is the meaning of the Spirit. Then he further proues, that thoſe prayers and ſighes are knowne and accepted of the Lord, becauſe they are the prayers of the Saints, who are deare to the Lord, and they are framed according to the will of God, in the laſt words of verſe 27. For he maketh requeſt for the Saints according to the will of God. So we ſee the generall things layed before vsus in theſe two verſes.

p. 567Come we to the opening of the words.Interpretation. Likewiſe the Spirit alſo. As if he had ſaid, we being true beleeuers, and the children of God, we hauehave not onelyonly ſauing hope to ſuſtaine vsus in time of our afflictions, but in like manner, the Spirit alſo. By Spirit, we are not here to vnderſtand either ſpirituall grace, or louelove, or the good Angell, as ſome do, but the holy Spirit of God, the third perſon in the Trinitie, as the word is taken in many verſes of this Chapter. Helpeth, or helpeth together. For ſo the word ſignifieth: it is metaphoricall or borrowed from one who is to take vp ſome heauie burthen, or to lift vp ſome great weight which he is not able to take vp, or to lift alone without helpe of another, and another then ioynes hands with him, or ſtands ouer againſt him at one end of the burthen, and helpes him to lift or take vp the burthen or weight: and ſo the meaning is, that the holy Spirit of God doth as it were ioyne hands with vsus in bearing the croſſe, too heauie for vsus to beare alone, and doth as it were ſtand at one end of the croſſe and helpe vsus in bearing of it. Our infirmities: or weakeneſſes, or vsus being infirme and weake, and not able to beare the burthen of the croſſe alone and of our ſelues: for (as I take it) the word infirmities is not here to be vnderſtood generally of all infirmities that are in Gods children, but onelyonly with relation to the croſſe, and of their infirmities and weakeneſſes in vndergoing and bearing afflictions that are layed on them. For we know not what to pray as we ought: that is, euen we that are true beleeuers, and the children of God, being in afflictions, are ignorant and know not what is fit for vsus to aske in prayer at the hands of God, or in what manner to pray for it, as Hezechiah ſaid, Iſai. 38.14. in the time of his ſickneſſe, he chattered like a crane or a ſwallow, and mourned as a doue. But the Spirit it ſelfe: that is, the holy Ghoſt himſelfe maketh requeſt for vsus. This is not to be vnderſtood in that ſence that Chriſt is ſaid to make requeſt for vsus, verſe 34. For Chriſt maketh requeſt or interceſſion for the Saints by vertue of his merit; but the Spirit is ſaid to make requeſt for vsus by cauſing and ſtirring vsus vp to make requeſt for our ſelues, as the holy Spirit is ſaid to crie Abba, Father, with ſighes which p. 568cannot be expreſſed: that is, with ſuch ſighes and grones in our hearts as we are not able to vtter by ſpeech, ſuch as we know not how to expreſſe in words. Now then not to meddle with opening the verſe following till we come to the handling of it, thus conceiue we the meaning of the Apoſtle in this 26. verſe, as if he had ſaid.

And we who are true beleeuers and the children of God, hauehave not onelyonly ſauing hope to ſuſtaine vsus in the time of our afflictions; but in like manner the holy Spirit of God, euen the third perſon in Trinitie, he doth as it were ioyne hands with vsus in bearing the croſſe: and we being infirme and weake, and not able to beare the burthen of the croſſe alone and of our ſelues, the holy Spirit of God is pleaſed as it were to ſtand at one end of the croſſe, and to helpe vsus in the bearing of it, for we are then ignorant and know not what is fit for vsus to aske in prayer at the hands of God, and in what manner to pray for it, but the holy Spirit of God himſelfe doth then cauſe vsus to pray, and ſtirs vsus vp to make requeſt for our ſelues, euen with ſuch ſighes and grones in our hearts as we are not able to vtter by ſpeech, and ſuch as we kniw not how to expreſſe by words.

Now firſt from this propoſition, The Spirit helpeth our infirmities: that is, we being infirme and weake, and not able to beare the burthen of the croſſe alone and of our ſelues, though we be true beleeuers and Gods children, the holy Spirit of God is pleaſed as it were to lend vsus his helping hand, and as it were to ſtand at one end of the croſſe, and to helpe vsus in the bearing of it: we may gather and conclude thus much.

Doct. 1 That Gods children, euen the beſt of them, and ſuch as hauehave the greateſt meaſure of grace in them,The beſt of Gods childrē are not able to ſtand by their owne ſtrength with out ſhrinking & fainting in time of their triall and affliction. are too weake and vnable of themſelues to beare the croſſe and afflictions they meete withall: euen the deareſt and chiefeſt of Gods children, ſuch as hauehave the greateſt meaſure of faith and grace, are not able to ſtand by their owne ſtrength, and of themſelues to hold out without ſhrinking and fainting in the time of triall, and in the time of trouble and affliction that is layed on them. And for the further confirming of this, we find that the beſt of Gods children being vnderunder the hand of God in p. 569ſome affliction, the Lord withdrawing his hand from them but a little, and they being left in ſome ſort to themſelues, they hauehave diſcouered their owne corruption and weakeneſſe, and they hauehave ſometimes broken out into verie bitter complaints, as Pſal. 77.7.8.9. ſaith the Pſalmiſt, Will the Lord abſent himſelfe for euer? and will he ſhew no more fauour? Is his merciemercy cleane gone for euer? Doth his promiſe faile for euermore? Hath God forgotten to be mercifull? hath he ſhut vp his tender mercies in diſpleaſure? The Church likewiſe Iſai. 59.11. ſaith in the time of her affliction, We roare all like Beares, and mourne like doues. And thus it was with Dauid, he ſaith, in the time of his grieuous affliction, He roared all the day, Pſal. 32.3. And ſo Pſal. 38.8. ſaith he, I roare for the very griefe of mine heart. And how was holy Iob ouercarried with paſſion and perturbation in the time of his great affliction, the Lord withdrawing his hand a little from him, he diſcouered his weakeneſſe exceedingly, he curſed his day, Iob 3.1.2.3.4. &c: he brake out into maruellous vnbeſeeming termes. To theſe we might adde the example of Eliah, 1. King. 19.4. he deſired death in the time of his affliction, Take my ſoule, for I am no better then my fathers. And of Ionah, he was exceeding impatient when he ſaw that the Lord ſpared the Nineuites, Chapter 4.3. he ſaid, It was better for him to die then to liue: and verſe 9. he vttered a verie dangerous ſpeech to the Lord, ſaying to him, Doſt thou well to be angrie for the gourd? Yea (ſaith he) I do well to be angrie vntounto the death. Thus hauehave the deare Saints of God being vnderunder the hand of God in affliction, diſcouered their corruption and weakeneſſe. And we may ſee it in daily experience, how pettiſh, how wayward and froward, and how impatient ſometimes are the deare Saints and ſeruants of God in the time of their affliction: and that confirmes the truth of the point in hand, that the beſt of Gods children, and ſuch as hauehave the greateſt meaſure of grace in them, are too weake, and vnable of themſelues to beare the croſſes and afflictions they meete withall. And why,

The croſſe of it ſelfe is an heauie burthen, Reaſon. it is grieuous to the fleſh, Hebr. 12.11. And though the croſſe be ſanctified to p. 570Gods children in the bloud of Chriſt, yet in it ſelfe it is part of Gods curſe, and ſo it is intollerable, and no child of God is able to beare it, vnleſſe the Lord put vnderunder his helping hand; and howſoeuer the Apoſtle cals it light, 2. Corinth. 4.17. Our light affliction which is but for a moment: he ſpeakes there comparatiuely, that in compariſon of the weight of the glorie in heauen it is light, yet in it ſelfe it is heauie and indeed intollerable. And therefore no maruell though the beſt of Gods children, and ſuch as hauehave the greateſt meaſure of grace, be too weake and vnable of themſelues to beare the croſſe and afflictions they meete withall, and that they are not able to ſtand by their owne ſtrength, and of themſelues to hold out without ſhrinking and fainting in the time of triall, and in the time of trouble and affliction that is layed on them.

Ʋſe 1 And for the vſe of this, firſt the conſideration of this truth now deliuered,We muſt take heed we caſt not our ſelues into any trouble or affliction needleſly, and that we preſume not of our own ſtrength for the bearing of the leaſt afflictiō or triall. ought to teach euerie one of vsus to take heed that we neither needleſly and without cauſe caſt our ſelues into any trouble, affliction, or triall, when we may by good meanes auoid the ſame; nor yet that we preſume on our owne ſtrength for the bearing of the leaſt affliction or triall. If we caſt our ſelues into trouble and affliction needleſly we cannot comfort our ſelues in this, that the Lord will helpe, ſtrengthen, and aſſiſt vsus; we ſinne againſt him in ſo doing, and being left to our ſelues, alas we muſt needs ſinke vnderunder the burthen. And if we preſume on our owne ſtrength for the bearing of the leaſt affliction or triall, we leaue to a broken ſtaffe, and we reſt on that which wil deceiue vsus. Though we hauehave a great meaſure of grace, yet we are weake and vnable of our ſelues to wreſtle with the leaſt affliction or triall, and to ſtand vnderunder it without fainting. Peter was too confident in himſelfe, Mat. 26.35. he ſaid, Though all ſhould denie Chriſt, he would neuer do it, no, he would dye at his foote: yet we know, the voice of a ſilly maide daunted him, and made him denie his maiſter. And therefore preſume not on any ſtrength of thy ſelfe for the bearing of the leaſt affliction or triall, but when thou art in any affliction or trouble, ſeeke for helpe and ſtrength from p. 571him who is able to yeeld thee helpe and ſtrength, euen from the Lord. And as a man vnderunder an heauie burthen feeling his ſtrength to faile him, and that he begins to ſinke vnderunder it, cries for helpe, and puts forth his hand to ſuch as are about him and neare to him, and cries, oh helpe, or I pray you lend me your hand, or the like: ſo do thou in time of thy affliction, thou art not able to ſtand vnderunder it by thine owne ſtrength, and of thy ſelfe to beare it, and therefore ſeeke to the Lord; crie to him, and ſtretch out thine hands towards heauen, and be earneſt with the Lord for helpe and ſtrength.

And for a ſecond vſe: is it ſo that the beſt of Gods children, Ʋſe 2 and ſuch as hauehave the greateſt meaſure of grace,Raſh cenſuring of ſuch as diſcouer much weakenes & much diſtemper in time of their afflictions, to be auoided. are too weak and vnable of themſelues to beare the croſſe and afflictions they meete withall, and are not able to ſtand by their owne ſtrength, and to hold out of themſelues without fainting in the time of triall, and trouble, and affliction that is layed on them? Then learne we to take heed of raſh cenſuring of them in whom we diſcerne much weakeneſſe and much diſtemper in the time of their afflictions: if we condemne them as hypocrites, we may haply condemne the generation of Gods children, as Dauid ſpeakes, Pſal. 73.15. Say not thou when thou ſeeſt one who hath giuen good teſtimonie of true grace in his heart, being vnderunder the hand of God in ſome great affliction, when, I ſay, thou ſeeſt ſuch an one diſcouer much weakeneſſe and much impatiencie, ſay not thou, if I had bene in his caſe I would neuer hauehave done ſo or ſo. Oh remēber the beſt of Gods children are too weake and vnable of themſelues to beare the leaſt croſſe or affliction: yea thinke with thy ſelfe, when thou ſeeſt a child of God diſtempered in the time of ſome affliction he lyes vnderunder, that either his paines are exceeding great, or if thou wert in his caſe, and didſt endure what he endures, thou ſhouldſt be much more impatient, vnleſſe the Lord ſhould wonderfully ſtrengthen thee.

And for vſe of comfort, the truth now deliuered may miniſter Ʋſe 3 comfort to ſuch poore ſoules as are troubled in regard of their diſtempers and miſdemeanours in the time of their grieuous afflictions.Comfort to ſuch as are troubled becauſe of their diſtempers & miſdemeanours in time of their grieuous afflictions. Indeed they are to be humbled for their p. 572miſcarriage, and for their impatiencie then diſcouered, but they are not thereupon to be altogether diſcouraged, they are to remember to their comfort, it hath bene no otherwiſe with them then it hath bene with the deareſt of the Saints of God in the like caſe.

In the next place from this propoſition, being vnderſtood as we hauehave opened it, we may eaſily ſee whence it is that Gods children are able to ſtand and to hold out without ſhrinking or fainting in the time of their afflictions, namely, from the helpe of the holy Spirit of God: and the next point hence offered is this.

Doct. 2 That the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and as it were puts vnderunder his ſhoulder, and helpes them to beare the burthen of the croſſe; and by his helpe and powerfull aſſiſtance alone it is that Gods children do ſtand, and do hold out without ſhrinking and fainting in the time of triall, and in the the time of trouble and affliction that is layed on them: and that Gods children do with patience and with comfort beare any triall, any trouble, or any affliction they meete withall, it is onelyonly by the helpe and aſſiſtance of the holy Spirit of God.Gods children do with patience & comfort beare their afflictions, onelyonly by the helpe & aſſiſtance of the holy Spirit of God. And to this purpoſe is that of the Apoſtle, 2. Corinth. 4.8.9.2. Cor. 4.8.9.2 Cor 4:82 Cor 4:9 ſaith he, ſpeaking of himſelfe and of other true beleeuers, We are afflicted on euerie ſide, yet are we not in diſtreſſe: in pouertie, but not ouercome of pouertie: perſecuted, but not forſaken: caſt downe, but we periſh not: 2. Cor. 4.2 Cor 4and then he ſubioynes verſe 13.verſe 13. Becauſe we hauehave the ſame Spirit of faith. As if he had ſaid, It is by the helpe of the Spirit that we are able thus to ſtand, and thus to hold out without fainting in the time of our great afflictions. And Philip. 4.12.13.Philip. 4.12.13.Phil 4:12Phil 4:13 the Apoſtle ſaith, he could be abaſed, he could endure hunger and want, yea he was able to do all things, not by any ſtrength in himſelfe, but through the helpe of Chriſt which ſtrengthened him. And thus Dauid ſaith it was with him, Pſal. 3.Pſal. 3.1.2.Ps 3:1Ps 3:2 he complaines in the beginning of the Pſalme, that his aduerſaries were increaſed, and that many did riſe vp againſt him: and he was in ſo great diſtreſſe, as that many ſaid there was no helpe for him in God: his eaſe ſeemed to be helpeleſſe and hopeleſſe, p. 573yet then he ſaith verſe the 5. He layd himſelfe downe and ſlept, and roſe vp againe, for the Lord ſuſtained him: the Lord by his power and ſtrength from aboue vpheld him. And it were eaſie to ſhew it by inſtance in many other examples, that the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and that by his helpe and powerfull aſſiſtance alone, it is that they do ſtand, and do hold out without ſhrinking and fainting in the time of their trials, and in the time of their troubles and afflictions, and that they beare them with patience and with comfort. For why,

The holy Spirit of God is not onelyonly ſtrong and powerfull, Reaſon 1 yea infinite in power, and moſt able to helpe Gods children in their trials and afflictions, but he is alſo willing ſo to do, yea it is his proper office to helpe and to comfort Gods children in their diſtreſſes; he is the comforter promiſed to them, To be their comforter, and to abide with them for euer as their comforter Ioh. 14.16.Ioh. 14.16.John 14:16 and he will not be wanting to do his office. And howſoeuer it may be ſaid, that God the Father is the God of patience and conſolation, Rom. 15.5.Rom. 15.5.Rom 15:5 And as the Apoſtle ſaith, 2. Cor. 1.3.4.2. Cor. 1.3.4.2 Cor 1:32 Cor 1:4 He is the God of all comfort, who comforteth Gods children in all their tribulations; and ſo not the proper office of the holy Spirit of God, Obiect. to helpe and to comfort Gods children in their troubles and diſtreſſes. Anſw. It is true indeed, God the Father doth doth helpe and comfort his children in their afflictions, Chriſt alſo doth helpe and comfort them, and the holy Ghost likewiſe doth helpe and comfort them: and the helpe and comfort in their afflictions is a worke of the whole Trinitie, for all externall workes of the Trinitie are vndiuided: yet we muſt know, that for the order and manner of that helpe and comfort that comes from God to his children in their afflictions, thus it is: God the Father is the fountaine of that helpe and comfort, and that helpe and comfort is vouchſafed to Gods children in and through Chriſt, and in him is the diſpenſation of that helpe and comfort, and that by the vertue and power of the holy Ghoſt: and ſo it is the proper office of the holy Spirit of God, by his p. 574vertue, power and efficacie of working, to helpe and to comfort Gods children in their afflictions.

Reaſon 2 Againe, though Gods children hauehave in them a great meaſure of ſauing grace, and of ſauing faith, and of ſauing hope, yet that grace is but weake, and it is not able to ſupport and to vphold them, vnleſſe it ſelfe be continually ſupported and ſtrengthened by the actuall power of God, euen by the working power of his holy Spirit. And therefore doubtleſſe on theſe grounds it followes vndeniably, that the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and by his helpe and powerfull aſſiſtance alone, it is that they do ſtand, and do hold out without ſhrinking and fainting in the time of their trials, and in the time of their afflictions, and that they beare them with patience and with comfort.

Ʋſe 1 And for the vſe, I might bend the force of this truth againſt that fooliſh conceit of the Papiſts,A fooliſh conceit of the Papiſts met withall. who thinke that in the time of trouble they are made able to ſtand and to hold out without fainting by the helpe of Saints departed, as by the helpe of the virgine Marie, of Saint Peter, and ſuch like: an idle and a fillie conceit; the naming of it is a ſufficient confutation of it.

Ʋſe 2 And for the vſe to our ſelues; on the ground of truth now deliuered, we are in the firſt place to learne this leſſon, that as we are not to preſume on any ſtrength in our ſelues for the bearing of the leaſt affliction or triall: ſo we are not to be too diffident and too diſtruſtfull of our ſtanding in the time of triall, and in the time of affliction;We are not to be too diffident and too diſtruſtfull of our ſtanding in time of affliction. we are not to caſt needleſſe doubts aforehand, and to ſay, alas I find my ſelfe weake and vnable to wreſtle with the leaſt affliction, and how then ſhall I be able to hold out if the Lord ſhould bring me into ſome great triall, the firie triall, or the like? Reaſon not thus with thy ſelfe, but conſider y^t though thou art weake and vnable of thy ſelfe to beare the leaſt affliction and triall, yet thou being a child of God, thou ſhalt hauehave the holy Spirit of God helping thee to beare the burthen in the time of thy affliction, and he is a ſtrong helper, his power is infinite, and it is p. 575not the ſtrength of any affliction being but finite, that can match his power, he is able to make thee ſtand and to hold out in the greateſt brunt; and therefore faſten not thine eye ſo much on thine owne weakneſſe as on the mightie power of the holy Spirit of God, and conſider not what thou in thy ſelfe, or of thy ſelfe canſt ſuffer or endure, but what the holy Spirit of God is able to make thee to ſuffer and to endure: and thereupon thou mayeſt ſay with the Apoſtle, 2. Cor. 12.10. When I am weake, then am I ſtrong, though in my ſelfe I be weake, and vnable to beare the leaſt triall or affliction, yet I am able to beare the greateſt triall the Lord ſhall bring me to, through the power of the holy Spirit of God ſtrengthening me. Indeed thou being a child of God, thou muſt looke for trials, yea the more deare thou art to the Lord, Note.and the greater meaſure of grace thou haſt receiued, the greater trials must thou looke for: and therefore take thou heed thou grieue not the holy Spirit of God, by whom thou art to be helped in the time of triall. If thou by any ſinne of thine cauſe the holy Spirit of God to withdraw himſelfe, and to depart from thee, then in the time of triall thou ſhalt be as weake as other men, as Sampſon ſaid of himſelfe, Iudg. 16.17. and as he found it by wofull experience, though he were a deare Saint and ſeruant of God. Therefore labour thou to keepe the holy Spirit of God with thee, prouoke him not by any knowne ſinne of thine, but giuegive him good entertainment, by cheriſhing his good motions in thine heart, by holy thoughts, and holy meditations, by gracious ſpeeches, by exerciſing thy ſelfe carefully in the word of God, and in all good duties; and then doubtleſſe, though thou art weake and vnable of thy ſelfe to beare the leaſt triall or affliction, yet the holy Spirit of God will helpe thee in the time of thy trouble and affliction, and by his helpe and powerfull aſſiſtance alone, thou ſhalt be able to ſtand, and to hold out without fainting in the time of thy greateſt trials and troubles, and to beare them with patience and much comfort.

Againe, for further vſe: Is it ſo that the holy Spirit of God Ʋſe 3 doth helpe Gods children in the time of trials, troubles,To Gods Spirit alone belongeth the praiſe of that eaſe comfort refreſhing & ſtrength, which we find in time of affliction. and p. 576afflictions, and that by his helpe and powerfull aſſiſtance alone, it is that they do ſtand and do hold out without fainting in the time of their trials and afflictions? Then learne we, if ſo be we find eaſe, comfort, and refreſhing in the time of affliction, and ſtrength to beare it with patience and with comfort, to giuegive the praiſe of that eaſe, comfort, and ſtrength where it ought to be giuen; euen to the helpe and powerfull aſſiſtance of the holy Spirit of God alone, and bleſſe him for it. Say not thou when thou findeſt eaſe, comfort, and ſtrength in the time of affliction or deliuerance out of it, I rubd out, I pluckt vp a good heart, or the like. No, no, giuegive the praiſe of that eaſe, comfort, and ſtrength, and deliuerance, to whom it belongs, euen to the holy Spirit of God, and let him hauehave all the glorie for it. And when thou ſeeſt any child of God maruellous patient, and exceeding comfortable vnderunder ſome great and grieuous affliction, acknowledge therein the ſpeciall worke and power of the holy Spirit of God: for indeed it is not vouchſafed to all the Saints and ſeruants of God to be ſo patient and ſo chearefull vnderunder afflictions, the Lord ſometimes for good cauſes, beſt knowne to his holy Maieſtie, withdrawes his helping hand a little from his deareſt children in the time of their afflictions, and therefore when we ſee any child of God exceeding patient and comfortable vnderunder affliction, we are herein to acknowledge the good hand of God, and the ſpeciall worke of his holy Spirit, and to giuegive him the glorie for the ſame.

Note we further, the Apoſtle ſaith, Likewiſe the Spirit alſo helpeth our infirmities: as if he had ſaid, we that are true beleeuers, hauehave not onelyonly ſauing hope to ſuſtaine vsus in the time of our afflictions, but, in like ſort or in like manner, the holy Spirit of God to helpe vsus: whence we may gather.

Doct. 8 That Gods children being patient vnderunder the croſſe, they are truly patient, and their patience is true, ſound and comfortable patience.The patience of Gods children is true, ſound and comfortable patience. For why,

True patience is a fruite of ſauing faith, and of ſauing hope: the Apoſtle ioynes them together, 2. Theſ. 1.4. We reioyce becauſe of your patience, and ſaith in all your perſecutions and tribulations p. 577that ye ſuffer. And true patience is the gift of God, and the worke of his holy Spirit, Philip. 1.29. To you it is giuen, not onelyonly to beleeue in Chriſt, but alſo to ſuffer for his ſake. Now Gods children hauehave both ſauing hope to ſuſtaine them in their afflictions, and they hauehave alſo the holy Spirit of God to helpe them in bearing the croſſe: and therefore doubtleſſe they being patient vnderunder the croſſe, their patience is true, ſound, and comfortable patience.

And this puts a manifeſt difference betweene Gods children and the wicked in the time of diſtreſſe. Ʋſe. Difference betweene the patience of Gods children and the patience which wicked men ſeeme to hauehave.Though the wicked may ſometimes ſeeme to be patient in the time of diſtreſſe, yet indeed in them it is no true patience, but onelyonly a miſerable hardneſſe and ſtupiditie in them, and they are like blocks or ſtones, as it is ſaid of Nabal, 1. Sam. 25.37. when his wife Abigail told him what was like to hauehave come to him from Dauid, His heart died within him, and he was like a ſtone. So indeed it is with the wicked, when the hand of God is heauie on them (as one ſaith well) they are then either like barking dogs or as ſenſleſſe ſtones: they cannot beare the paines and pangs of death patiently: ſtoutly they may, and may ſeeme to be vnapalled being hardened in their hearts, which is an heauie iudgement of God on them, being then inſenſible of Gods hand when they ſhould be moſt ſenſible of it, and be humbled vnderunder it, and ſo they beare not the hand of God patiently, and indeed they cannot. And therefore if thou whoſoeuer thou art, wouldeſt hauehave true patience in the time of affliction, neuer reſt till thou find that thou haſt ſauing hope in thee, and then doubtleſſe thou ſhalt not onelyonly hauehave that ſauing hope to ſuſtaine thee in the time of thy affliction, but thou ſhalt hauehave the holy Spirit of God in like ſort to helpe thee to beare the croſſe: and then thou being patient, thy patience will be true, ſound, and comfortable patience.

Come we now to the ſecond generall thing layd before vsus in this 26. verſe, and that is (as I told you) a declaration how the Spirit helpeth our infirmities, namely, by the grace of prayer, by teaching and enabling vsus to pray; which the Apoſtle amplifieth, firſt by our ignorance and inabilitie to pray, p. 578that we know not how to pray as we ought.

Secondly, by making knowne to vsus that the Spirit doth helpe our infirmities by the grace of prayer, in that he maketh requeſt for vsus, and that with ſighes which cannot be expreſſed. Now from the generall here layd before vsus, that the Spirit helpeth our infirmities by the grace of prayer, by teaching and enabling vsus to pray, we are giuen to vnderſtand thus much.

Doct. 4 That the grace of prayer is a ſpeciall meanes by which the holy Spirit of God helpeth Gods children in the time of their troubles and afflictions.The grace of prayer is a ſpecial means whereby Gods Spirit enableth Gods children to hold out without fainting in time of their trials & afflictions. The holy Spirit of God doth helpe & powerfully aſſiſt Gods children, and makes them able to ſtand and to hold out without ſhrinking and without fainting in the time of their trials and afflictions, by enabling them to pray, euen by making them able to ſend vp the prayer of faith to God, as a ſpeciall meanes of ſtrength, and of ſupport, and of comfort to them. And hence it is that the Apoſtle, Iam. 5.13. he ſends the afflicted to prayer, as to a ſpeciall refuge. Is any man among you (ſaith he) afflicted, let him pray: as if he had ſaid, I can aduiſe him no better then to betake himſelfe to prayer. And if any that is afflicted be enabled by the Spirit of God, to ſend vp to God the prayer of faith, doubtleſſe he ſhall find that a ſpeciall meanes of ſtrength, and of ſupport, and of comfort to him. We find that the holy Spirit of God hath from time to time ſtirred vp the Saints & ſeruants of God in the time of their troubles and afflictions, to ſeeke to God by prayer, and hath thereby as by a ſpeciall meanes helped and ſupported them, and made them able to ſtand, and to hold out without ſhrinking, and without fainting. Thus it was with Moſes when he was in great diſtreſſe at the red ſea, Exod. 14.Exod. 14.11.12.Exod 14:11Exod 14:12 The people murmured againſt him, and reproched him very wickedly, verſe 11.12. and no doubt the good man was much perplexed, yet then the holy Spirit of God enabled him, both to cheare vp the people, and alſo to be earneſt with God in prayer, as it appeareth verſe 15. The Lord ſaith to him, Wherefore cryeſt thou vntounto me? And thereby was he ſtrengthened, and ſupported, and made able to ſtand, p. 579and to hold out without ſhrinking, and without fainting vnderunder his great affliction. And thus when good king Ezekiah was in great trouble and diſtreſſe, Saneherib ſending a great hoaſt againſt him, and ſending a railing and blaſpheming letter to him, the holy Spirit of God then made him able to ſend vp the prayer of faith to the Lord, and that was a ſpeciall meanes of ſtrength, and of ſupport and comfort to him, 2. King. 19.14.15. &c. And ſo it was with good King Iehoſaphat, 2. Chron. 20. A great multitude of enemies coming againſt him, yea ſo great a multitude as he ſaith verſe 12. That he and his people knew not what to do, or which way to turne themſelues; yet in that amazement did the holy Spirit of God make him able to ſend vp an excellent prayer to God, as we may reade verſe 6, 7, 8, 9, 10, 11, 12. and thereby was he wonderfully ſtrengthened and ſupported. We might adde to theſe many other examples, all clearing and confirming this truth, that the grace of prayer is a ſpeciall meanes by which the holy Spirit of God helpeth Gods children, and maketh them able to ſtand, and to hold out without ſhrinking, and without fainting in the time of their troubles and afflictions. And the reaſons of it are theſe.

Firſt, prayer as a meanes, not as a meritorious cauſe, or by Reaſon 1 any merit or worthineſſe in it ſelfe, but by faith in the promiſe of God, as a meanes, I ſay, it obtaines remiſſion of ſinnes, and as a meanes it ſanctifieth the hand of God to his children, for all things are ſanctified to them by the word and prayer. 1. Tim. 4.5.

Secondly, prayer giues ſtrength to faith, to hope, and to Reaſon 2 the other graces of Gods Spirit in Gods children, and it is not poſſible that ſuch of Gods children as are frequent in prayer ſhould be weake in faith and in other graces of the Spirit of God: and therefore doubtleſſe the grace of prayer is a ſpeciall meanes by which the holy Spirit of God helpeth Gods children, and makes them able to ſtand, and to hold out without ſhrinking, and without fainting in the time of their troubles and afflictions.

And for the vſe: Ʋſe. I might on the ground of truth now deliuered, p. 580ſtand to ſhew the excellencie of the grace of prayer,Great comfort to …uch as fi…d themſelues made able to pray as they ought to time of trouble and …ffliction. as that the holy Spirit of God is pleaſed to vſe it as his hand reached out to Gods children to helpe them, and to ſupport them in the time of their afflictions and troubles: but I paſſe by that, and for the vſe of it. Is it ſo that the grace of prayer is a ſpeciall meanes, and as the hand of the holy Spirit of God by which he helpes Gods children in the time of their troubles and afflictions? Surely then there is matter of great comfort for thee whoſoeuer thou art, that findeſt thy ſelfe ſtirred vp, & made able by the holy Spirit of God, to pray, and to ſend vp to God the prayer of faith in the time of thy trouble, and in the time of thy affliction; thou mayſt thereby aſſure thy ſelfe, that the holy Spirit of God is reaching out his helping hand to thee, and as it were, putting vnderunder his ſhoulder, and ioyning hands with thee in bearing the burthen of that croſſe, and of that affliction whatſoeuer it be, that lyeth on thee, and that thou ſhalt not ſhrinke vnderunder that burthen. If then thou find that it is not with thee after the manner of the wicked, who being vnderunder the hand of God in ſome diſtreſſe, either ſeeke to helpe themſelues by ſhifts, and by vnlawfull meanes, or are ſtirred vp by that ſpirit that is in them, to ſeeke helpe and eaſe by carnall meanes, by play, by merrie companie, by going to tauernes, and ſuch like, as Saul did by muſicke when the Spirit of the Lord was departed from him, and an euill ſpirit poſſeſſed him, 1. Sam. 16.17. I ſay, if thou find that it is not thus with thee, but thou being vnderunder the hand of God in ſome affliction, howſoeuer thou art carefull to vſe all outward lawfull meanes of eaſe, of helpe, and of comfort, yet thou art moſt carefull to ſeeke to God by prayer, and thou art ſtirred vp in a ſpeciall ſort, to ſend vp to God the prayer of faith: comfort thy ſelfe, thou haſt then the helping hand of the Spirit of God reached out to thee, and ioyning with thee in bearing the burthen, and aſſuredly thou ſhalt not ſhrinke vnderunder it.Note. And as one ſaith in the caſe of temptation to ſinne, when thou art tempted to any ſinne, pray againſt that ſinne, and ſinne if thou canſt: ſo I dare boldly ſay to thee, ſend vp to God the prayer of faith in the time of thy affliction, p. 581and then ſinke and vtterly faile vnderunder it if thou canſt. Thou wilt ſay, I feele my ſelfe in the time of affliction ſo oppreſſed and ſo ouerwhelmed, as I cannot pray, I cannot lift vp my ſoule to God in prayer. Doſt thou deſire it? canſt thou mourne? canſt thou draw neare to God in ſighing and groning? Cheere vp thy ſelfe, euen therein thou haſt the ſtrength and the powerfull hand of the holy Spirit of God ioyning with thee, and helping thee to beare the burthen; for ſo it followes in this verſe. And howſoeuer it ſhall pleaſe the Lord to deale with thee, aſſure thy ſelfe thou ſhalt not be altogether ouercome of that affliction, nor vtterly faint vnderunder it, thou haſt the mightie hand of the holy Spirit of God to vphold thee: thinke on that to thy comfort.

Come we now to ſtand on the Apoſtles declaration, how the Spirit of God helpeth our infirmities, more particularly: and firſt of his amplification of it, by our ignorance and inabilitie to pray, For we know not what to pray as we ought, ſaith the Apoſtle: that is, (as we ſhewed) we being vnderunder the hand of God in affliction, are many times as it were at our wits end, and we know not what is fit for vsus to aske in prayer at the hands of God, and in what manner to pray for it.

Now the point hence offered is this: That the beſt of Doct. 5 Gods children in their afflictions,The beſt of Gods childrē are manie times to ſeek, and of themſelues know not how to pray as they ought in time of their great afflictions. their afflictions being great and grieuous, are many times to ſeeke, and of themſelues they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to aske in prayer at the hands of God, in reſpect of their preſent ſtate and condition. See the truth of this in one or two examples. Iob 6.8.9. we finde that holy Iob being vnderunder the hand of God in great affliction, he was ſo farre to ſeeke touching prayer, and what was good for him to aske in prayer at the hands of God, as he brake out into a ſtrange petition, Oh (ſaith he) that I might hauehave my deſire, and that God would grant me the thing that I long for! that is, That God would deſtroy me, that he would let his hand go and cut me off! The good king Hezechiah ſaith it was ſo with him in the time of his ſickneſſe, that he chattered like a crane or a ſwallow, Iſai. 38.14. he p. 582vttered broken petitions, and he was to ſeeke how to pray to God as he ought. And thus it hath bene with many other Saints of God, and is many times with the deareſt of Gods children, in their afflictions being great and grieuous: and why.

Reaſon 1 The minds of Gods children are then for the moſt part ſo oppreſſed and ſo perplexed, and they hauehave ſuch a feeling of their preſent paines and grieuances, as their hearts are altogether vnmeete to call on God, and their tongues altogether vnfit to vtter a word; and Satan being an vtter enemie to prayer, he then takes aduantage of their weakeneſſe, and caſts into their minds and hearts many doubts and feares, to diſturbe them and to keepe them from praying to God.

Reaſon 2 And againe, Gods children in their greateſt afflictions do many times thinke and take that to be good for them, which the Lord in his wiſdome and fatherly care ouer them knowes not to be good for the preſent. Paul thought the remouall of the pricke in the fleſh had bene good for him, and he prayed for the remouall of it, 2. Corinth. 12.8. but the Lord anſwered verſe 9. My grace is ſufficient for thee; for my power is made perfect through weakeneſſe: he made it knowne it was not good for him at that time to hauehave it remoued. And therefore doubtleſſe the beſt of Gods children, in their afflictions, being great, are many times to ſeeke, and of themſelues they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to aske in prayer at the hands of God, in reſpect of their preſent ſtate and condition.

Ʋſe 1 Oh then (for vſe) what a madneſſe is it in thoſe men or women,The follie of men diſcouered, who liue in the continuall practiſe of ſinne, and yet thinke to find it eaſie for them to go to God in praier in their great diſtreſſes. who thinke though now they go on in a wicked and damnable courſe of ſinne, adding ſinne to ſin, they are drunkards, they are moſt vicious and vile perſons, and they go on with an high hand in the practiſe of ſinne; yet when ſickneſſe comes, and they draw neare to their death, then they will go to God by prayer, then they will call on God, and crie to God for merciemercy, and all ſhall be well. Poore ſoules, they are wonderfully beſotted and blinded by the diuell. Are the beſt p. 583of Gods children, being vnderunder the hand of God in ſome great affliction, many times to ſeeke how to go to God in prayer, and doſt thou that art a wicked and graceleſſe wretch, and haſt no acquaintance with the grace of prayer in the time of thy health and ſtrength, doſt thou thinke that when thou ſhalt come to lye on thy ſicke bed, and the hand of God ſhall be heauie on thee, that then thou ſhalt finde it an eaſie matter for thee to go to God by prayer, and an eaſie thing for thee then to call and crie to God for merciemercy? Poore ſoule, if thou ſo thinke, the diuell blinds thee exceedingly: and conſider with thy ſelfe, thou maiſt be cut off ſuddenly in thy ſinne, as we ſee ſometimes in wofull experience, that wicked perſons are ouertaken by the hand of God, and cut off in the verie act of their ſinne; or if thou come to lye on thy ſicke bed, yet the Lord may take away thy vnderſtanding, thy memory, and may depriue thee of thy ſenſes; or if thou hauehave thy vnderſtanding, memorie, and ſenſes continued to thee, yet the Lord may iuſtly ſtrike thee with ſuch horrour of conſcience, and with ſuch a fearefull expectation of his wrath deſerued by thy ſins, as thou ſhalt not be able to lift vp thy face, nor once dare to open thy mouth in prayer to God; and therefore do not ſo deceiue thine owne poore ſoule.

Againe, the ground of truth now deliuered, may cheere Ʋſe 2 vp euerie poore child of God,Comfort to Gods poore children who find themſelues vnable to pray in time of their great afflictions, & complaine of it. who finds himſelfe in the time of his great affliction to ſeeke, and that he knowes not how to go to God in prayer as he ought, and he complaines of it, and ſaith, Oh I cannot pray as I was wont. Well conſider, doth thy preſent paine or grieuance ſo oppreſſe thee, as thou canſt not lift vp thine heart nor open thy mouth to God in prayer? conſider this to thy comfort, it is no otherwiſe with thee then it hath bene, and is many times, with the deareſt of Gods children: and thou hauing had the grace and gift of prayer in the time of thy health and ſtrength, and now being weake and vnable to performe that dutie, yet willing and deſirous to performe it, the Lord will accept thy will for the deed. And know further to thy comfort, that thou haſt the helpe and benefit of many thouſands of the Saints and ſeruants p. 584of God, thou haſt part in the prayers of all the Saints that liue on the face of the earth; thou haſt prayed for others in the time of thy health and ſtrength, and now others pray for thee, and thou haſt the benefit and comfort of their prayers: and that may be matter of great comfort to thee.

Come we now to the ſecond amplification of the Apoſtles declaration: how the Spirit helpeth our infirmities, in theſe words, But the Spirit it ſelfe maketh requeſt for vsus with ſighes which cannot be expreſſed. Where the Apoſtle makes knowne, that the Spirit helpeth our infirmities in making requeſt for vsus, with the manner how, namely, with ſighes which cannot be expreſſed. The words we hauehave formerly opened, and ſhewed the meaning of them to be this, That the holy Spirit of God himſelfe doth cauſe vsus and make vsus able to make requeſt to God for our ſelues, with ſuch ſighes and grones in our hearts as we are not able to vtter by ſpeech, and to make knowne by words. Now in that the Apoſtle ſaith, We know not what to pray as we ought, but the Spirit it ſelfe maketh request for vsus with ſighes which cannot be expreſſed: I might ſtand to ſhew, that abilitie to pray is not of our ſelues, but onelyonly from the helpe of the holy Spirit of God, but that is too generall. To keepe to the purpoſe of the Apoſtle, which is to ſhew how it is with Gods children in the caſe of affliction, the point hence offered in the firſt place is rather Doct. 6 this.

That when Gods children are plonged into ſuch deepe diſtreſſe, and vnderunder the hand of God in ſuch great affliction, as of themſelues they are to ſeeke how to go to God in prayer, and they cannot open their mouthes to vtter words of prayer to God, yet euen then doth the holy Spirit of God make them able in ſome ſort to ſeeke to the Lord, and then doth the holy Spirit of God enable them at leaſt to ſigh and to grone to God.When Gods children are in ſuch deepe diſtreſſe as of themſelues they are to ſeeke how to go to God in prayer, then doth the holy Spirit of God enable them at the leaſt to ſigh & grone to God. We find that thus it was with the people of God being in the bondage of Egypt, the text ſaith, Exod. 2.23. they ſighed for the bondage, and cryed, and their ſighing and crying was to the Lord; for ſo it followes, Their crie for the bondage came vntounto God, and God heard their moane, and remembred p. 585his couenant with Abraham, Izhak, & Iaacob. Yea the Lord ſaith, Exod. 3.7. I hauehave ſurely ſeene the trouble of my people which are in Egypt, & hauehave heard their crie, becauſe of their task-maiſters, and I know their ſorrowes. And this is againe remembred by Stephen, Act. 7.34. I hauehave ſeene, I hauehave ſeene the affliction of my people which is in Egypt, and I hauehave heard their groning: implying thereby, that when they were able to do no more, yet the holy Spirit of God made them able to ſigh and to grone to God.

And indeed the holy Spirit of God once vouchſafed to Gods children, he neuer altogether forſakes them, Reaſon. but euen when Gods children thinke they hauehave loſt the good Spirit of God, then hath he a ſecret working in them, and then doth he by his ſecret working and power vphold them. And ſo when they are plonged into ſuch diſtreſſe, and are in ſuch great afflictions as they are to ſeeke how to go to God in prayer, and they cannot open their mouthes to vtter words to God, then doth the holy Spirit of God ſecretly worke in them, and enable them in ſome ſort to ſeeke to the Lord, and at leaſt to ſigh and grone to God.

And this for vſe, Vſe. puts downe a difference betweene Gods children and carnall perſons in the time of great diſtreſſe.A difference betweene Gods childrē & carnal perſons in time of great diſtreſſe, diſcouered. Though Gods children be in ſo great diſtreſſe as they are to ſeeke how to go to God in prayer, and they cannot open their mouthes to God in the words of prayer; yet then they are not altogether deſtitute of helpe, they hauehave then the holy Spirit of God by his ſecret worke enabling them to ſigh and to grone to the Lord: but it is not ſo, neither can it be ſo with carnall perſons. Howſoeuer a carnall perſon may and doth ſometimes vnderunder ſome great diſtreſſe ſigh and grone, and weepe and howle, yet his ſighing and groning comes not from the ſecret worke of the holy Spirit of God enabling him ſo to do, he is altogether voide of the Spirit of God, and his ſighing and groning is onelyonly a worke of nature. A bruite beaſt many times grones vnderunder the burthen that lyes on it, out of a ſenſe and feeling of the weight of it: and ſo is it with carnall perſons, their ſighing and their groning in the time p. 586of great diſtreſſe, it comes onelyonly from the worke of nature, and not from the ſecret worke of the holy Spirit of God, as it doth in Gods children.

Queſt. If any aske: how ſhall I know that my ſighing and my groning in the time of my great diſtreſſe comes from the ſecret worke of the holy Spirit of God, and is not onelyonly a worke of nature in me, that I may take comfort in it?

Anſw. I anſwer. Thou ſhalt know it by theſe two things.

Two things by which we may know that our ſighing and groning in time of great diſtreſſe comes frō the roote of Gods Spirit.Firſt, if ſo be thy ſighing and thy groning come not onelyonly out of thy preſent paine and grieuance, but alſo out of a true ſenſe and feeling of thy ſinnes, and out of a true ſorrow for thy ſinnes.

And againe, ſecondly, if ſo be thou find that in thy ſighing and thy groning thou draweſt neare to God, deſiring from him pardon of thy ſinnes, and from him eaſe, comfort, and refreſhing. By theſe two things trie thy ſighing and thy groning in the time of thy great diſtreſſe: and if thou finde that then thy ſighing and thy groning is not onelyonly a worke of nature coming out of thy preſent paine and grieuance, but alſo out of a true ſenſe and feeling of thy ſinnes, and out of a true ſorrow for thy ſinnes, and that in thy ſighing and thy groning thou draweſt neare to God, comfort thy ſelfe, that ſighing and that groning of thine is from the ſecret worke of the holy Spirit of God in thee, and there is matter of great comfort in it.

Now further, in that the Apoſtle ſaith, The Spirit it ſelfe maketh requeſt for vsus: that is, he enableth vsus to make requeſt to God for our ſelues, and then ſubioynes, with ſighes which cannot be expreſſed: that is, with ſuch ſighes and grones as we Doct. 7 are not able to vtter by ſpeech, and to expreſſe by words: we may eaſily gather thus much.

That the verie ſighes and grones of the hearts of Gods children in the time of their great troubles and diſtreſſes, are effectuall prayers to God.The verie ſighes and grones of Gods childrē in their great afflictions are effectuall prayers to God. When the ſpirits of Gods children are ſo daunted and ſo ouerwhelmed in the time of their afflictions and trials, as they are not able to vtter a word to God in prayer, then are the verie ſighes, and ſobs, and grones p. 587of their hearts, lowd and ſtrong cries in the eares of the Lord. And thus ſpeakes the Lord expreſly, Exod. 14.15. Wherefore cryeſt thou, ſaith the Lord to Moſes, when Moſes ſpake neuer a word, but onelyonly prayed to the Lord in his heart, and the ſecret lifting vp of his heart and inward grones of it were lowd cries in the eares of the Lord. 1. Sam. 1.13. it is ſaid, that Hannah ſpake in her heart, her lips did moue onelyonly, but her voice was not heard: and yet ſhe ſaith verſe 15. that ſhe had powred out her ſoule before the Lord: ſhe made a verie effectuall prayer to the Lord. Iſai. 38.14. Hezechiah ſaith, that in the time of his great ſickneſſe his prayer was like the mourning of a doue: and yet was that prayer of his verie effectuall and preuailed with the Lord. And we reade Pſal. 10.17. that the Lord heares the deſire of the poore. And againe, Pſal. 145.19. that he will fulfill the deſire of them that feare him: he alſo will heare their crie, and will ſaue them. Euen the verie deſires, and the verie ſighes and grones of the hearts of the poore Saints and ſeruants of God in their afflictions, they being not able to open their mouthes to God, are effectuall prayers to God, and are accepted of the Lord: for why,

True prayer pleaſing to God, is not lip-labour, Reaſon. but the labour of the heart, and it is not vttering of the words of praier, though with a lowd voice and with great eloquence that the Lord likes of; indeed it is but meere babling and formall, vnleſſe it come from a feeling heart: and prayer is not to be meaſured either by the number of words, or by the fineneſſe of them, but by the earneſt deſire of the heart, and by the ſighes and grones of the heart. Therefore doubtleſſe the verie ſighes and grones of the hearts of Gods children in the time of their great troubles and trials, they being then not able to vtter the words of prayer, are effectuall prayers to God, and are lowd and ſtrong cries in the eares of the Lord.

And this for the vſe, Vſe. affoords matter of ſingular comfort to all Gods children; it may cheere them vp in the time of their greateſt trials and afflictions.A ſweete cō fort to Gods children in time of their greateſt afflictions. What though it be ſo that a child of God be in the hands of cruell perſecutors and tyrants, and they deale moſt hardly with him, and lay loade of p. 588torments and tortures on him, yea ſo preſſe him downe as he is not able to vtter a word, yet they cannot hinder him from hauing acceſſe to the Lord, he can ſigh and grone to the Lord: yea the more weight of torments they lay on him, the more doth his ſighes and grones increaſe ſo long as there is life in his bodie. And ſuppoſe they cut his tongue out of his head, yet his heart can ſtill ſigh and grone to the Lord, and his ſighes and grones are lowd and ſtrong cries in the eares of the Lord. And be it ſo that a child of God lyes on his bed of ſickneſſe, and is ſo weake as his ſpeech failes him, or is ſo full of paine as that the bitterneſſe of his paines doth ſwallow vp his words, and he is not able to vtter a word in prayer to God, yet let him conſider, that if he do but ſigh and grone to the Lord, his verie ſighes and grones are effectuall prayers and lowd cryes in the eares of the Lord, and do moue the Lord to much pitie and compaſſion towards him. Yea know to thy comfort, thou that art a child of God, thou being vnderunder the hand of God in ſickneſſe, and ſo weakened in thy bodie, or ſo oppreſſed with paine, as thou art not able to vtter a word in prayer to God, yet thou ſighing and groning to the Lord, thy ſighes and grones do make as it were the holy bowels of the Lord to earne within him, as the Lord himſelfe ſpeakes, Ier. 31.20. and the Lord hath then a moſt tender and fatherly reſpect to thee. We know that a tender hearted father looking on his ſicke child, his child being an infant not able to tell where the paine lyes, nor to aske the things that it would hauehave and wants, but lyes panting and groning, and looking on the father with waterie eyes, oh it makes the fathers bowels earne within him exceedingly, and it doubles his pittie and compaſſion towards his child. Much more is it ſo with the Lord, he is the Father of merciemercy, and the God of all pitie and compaſſion; and he looking on his poore child ſo weakened in bodie, or ſo oppreſſed with paine, as he is not able to expreſſe and to make knowne by words, but lyes ſighing and groning vnderunder the burthen, doubtleſſe his holy bowels are then much more enlarged towards his child, and he is then much more moued with pitie and compaſſion towards his p. 589child, then any earthly father, though he be of moſt tender bowels, can be towards his child. And that may yeeld matter of ſweet comfort to eueryevery poore child of God, when he is vnderunder the hand of God in ſo great affliction as he is not able to ſpeake, but his tongue cleaues to the roofe of his mouth, and his words are ſwallowed vp; yet he ſighing and groning to the Lord, his very ſighes and grones are loud and ſtrong cries in the eares of the Lord: and the conſideration of that may miniſter matter of ſingular comfort to him.A neceſſarie caueat. Yet let none abuſe this ground of comfort, to make him ſluggiſh, and to make him reſt onelyonly in the wiſhes and deſires of his heart, and to thinke that a mentall prayer is ſufficient at all times, and to pleade as ſome graceleſſe perſons do, that though he open not his mouth to God, but goes to his meate and to his bed like a beaſt, yet he prayes to God in his heart, and he can pray to God in his bed halfe awake and halfe aſleepe. If any ſo gather from this ground of comfort, he ſauours it not to his comfort and ſaluation, but to his hurt and damnation. Remember we this, that then are the deſires of the heart and the ſighes and grones of a child of God, effectuall prayers to God and accepted of the Lord, when through the greatneſſe of the affliction, and the bitterneſſe of the paine, his mouth is not able to vtter a word in prayer to God: then are the ſighes, and ſobs, & gronings of the heart of a child of God, loud cries in the eares of the Lord. That is to be thought on for the comfort of eueryevery poore child of God, onelyonly then when he is vnderunder the hand of God in ſome grieuous affliction, and cannot open his mouth to vtter the words of prayer to the Lord. Come we now to the 27. verſe.