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

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

p. 590VERSE 27.

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 this verſe (as heretofore I hauehave ſhewed) is layd before vsus the fruite and ſucceſſe of thoſe prayers and ſighes that are ſent forth by the helpe of the Spirit, as namely: That they are knowne and accepted of the Lord, whom the Apoſtle deſcribeth by his ſpeciall propertie, that he is the ſearcher of hearts: But he that ſearcheth the hearts, 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 becauſe alſo they are framed according to God, or according to the will of God: For he maketh request for the Saints according to the will of God. And thus we hauehave formerly layd forth the generall matter of this verſe; let vsus now examine the words of it, touching the ſence and meaning of them.Interpretation. But he that ſearcheth the hearts. Theſe words are a deſcription of God, that he is the ſearcher of the hearts, and they containe the cauſe of that which followeth, that he knowes the meaning of the Spirit, becauſe he ſearcheth the hearts. Now God is ſaid to ſearch the hearts by way of ſimilitude, ſpoken after the manner of men, who vſe to ſearch out things which they deſire to know exactly and perfectly: and ſo God is ſaid to ſearch the hearts, not that he need to ſearch them that he may know them, for he knoweth them moſt perfectly; and becauſe he knowes them moſt perfectly, euen as exactly and perfectly, yea more exactly and perfectly then men do things they hauehave ſearched out moſt diligently and moſt narrowly, he is ſaid to be the ſearcher of the hearts: and by the word hearts, we are here to vnderſtand the ſoules of men, and whatſoeuer is p. 591in their ſoules, euen the moſt ſecret thoughts, imaginations, purpoſes, and intents of their minds, and all the inward motions of their wils, their deſires and affections. Knoweth, that is, takes notice of, and alſo approueth of them; for ſo the word giuen to God ſometimes ſignifies, as Pſal. 1.6. The Lord knoweth the way of the righteous, that is, he approueth and alloweth the way of the righteous. What is the meaning of the Spirit. Some do expound theſe words thus, what are the prayers and ſighes that come from the inſpiration of his Spirit: but (as I take it) that is not agreeable to the context, for the Apoſtle ſaith verſe before, We know not what to pray as we ought, but the Spirit it ſelfe maketh requeſt for vsus. The holy Spirit of God himſelfe cauſeth vsus, and ſtirs vsus vp, and makes vsus able to make requeſt to God for our ſelues, with ſuch ſighes and grones as we are not able to expreſſe or vtter by words, and ſo none can know the meaning of them: and then he ſubioynes in this verſe, But he that ſearcheth the hearts, knoweth what is the meaning, that is, what is the mind, and meaning, and will, and deſire of his owne good Spirit, in thoſe ſighes and grones ſtirred vp by him in the hearts of his children, and thus we expounded the word, verſe 6.Rom. 8.6.Rom 8:6 of this Chapter foreign. For he maketh requeſt, that is, the ſame holy Spirit of God, cauſeth and ſtirs vp, and enableth ſuch as are cleanſed by the bloud of Chriſt, and ſanctified by his grace, and renewed according to the image of God in a meaſure of holineſſe, and are Gods children, to make requeſt to God for themſelues according to God, ſo the words are, foreign; and the meaning is, according to the will of God, and according to the rule of his word, both for matter and manner; and ſo after an holy manner pleaſing to God, as 1. Ioh. 5.14. This is the aſſurance that we hauehave in him, that if we aske any thing according to his will he heareth vsus. Thus then we are to conceiue the Apoſtles meaning in the words of this verſe, as if he had ſaid:

But God who moſt exactly and moſt perfectly knowes the ſecret thoughts, imaginations, purpoſes and intents of the minds of men, and all inward motions of their wils, euen their deſires and affections, p. 592as it were by narrow ſearching into them, yea who knowes them more perfectly thē men do things they hauehave ſought out by moſt diligent and moſt narrow ſearch: he knowes what is the mind, meaning, and will, and deſire of his owne good Spirit in thoſe ſighes and grones ſtird vp by him in the hearts of his children, and he approues of them: for that good Spirit of his cauſeth and ſtirs vp, and enableth ſuch as are cleanſed by the bloud of Chriſt, and ſanctified by his grace, and are the Saints and children of God, to make request to God for themſelues, and that according to the will of God, euen according to the rule of his word, both for matter and manner, and ſo after an holy manner and pleaſing to God.

Firſt the deſcription of God here giuen by the Apoſtle comes to be conſidered, that he ſearcheth the hearts of men: and the point hence is that which is hereby meant and intended by the Apoſtle, namely.

Doct. 1 That God perfectly knowes the ſecret thoughts, imaginations,God perfectly knowes the ſecret thoughts, purpoſes and intents of mens minds, and all the inward motions of their hearts purpoſes and intents of the minds of men, and all the inward motions of their hearts: the Lord doth certainly and perfectly know, what men thinke, and what they affect, and he alone is the ſearcher of the hearts of men, and he alone knowes what is in the minds and hearts of men, and he alone is priuie to whatſoeuer they thinke or affect. And this truth hath not onelyonly ground in this text, but in many other places of Scripture. 1. Sam. 16.7. it is ſaid, The Lord beholdeth the heart. 1. King. 8.39. Salomon in his prayer ſaith to the Lord, Thou onelyonly knoweſt the hearts of all the children of men. Iob 42.2. ſaith Iob, There is no thought hid from thee. And Dauid ſpeaking of the Lord, Pſal. 44.21. ſaith, He knoweth the ſecrets of the heart. Ierem. 17.10. I the Lord ſearch the heart, and trie the reines. Prou. 15.11. Hell and deſtruction are before the Lord: how much more the hearts of the ſonnes of men? Acts 1.24. the Apoſtles in their prayer ſay, Thou Lord which knoweſt the hearts of all men. And many other places teſtifie thus much, that the Lord perfectly knowes the ſecret thoughts, imaginations, purpoſes and intents of the minds of men, and all the inward motions of their hearts, and that he alone is acquainted with whatſoeuer men thinke or affect, and none but he. And p. 593the reaſons of it are theſe.

Firſt, Gods knowledge is infinite, and he knowes the nature, Reaſon 1 reaſon, and cauſes of all things, as Heb. 4.13. All things are naked and open vntounto his eyes, or as the word foreign ſignifies, anatomized before him.

Secondly, the Lord made the heart of man, and therefore Reaſon 2 muſt needs know it: ſo reaſons the Pſalmiſt, Pſal. 94.9.10. and his argument is vndeniable, He that planted the eare, ſhall he not heare? or he that formed the eye, ſhall he not ſee? he that teacheth man knowledge, ſhall he not know? And then he ſubioynes, verſe 11. The Lord knoweth the thoughts of man.

And thirdly, the Lord at the day of iudgement will lighten Reaſon 3 things that are hid in darkneſſe, and make the counſels of the hearts manifeſt, and as the Preacher ſaith, Eccleſ. 12.14. God will then bring eueryevery ſecret thing to iudgement: and therefore out of queſtion he knowes eueryevery ſecret thing, and he is priuie to the moſt ſecret thoughts and motions of the mindes and hearts of men, and he perfectly knowes them, and he alone is acquainted with whatſoeuer men thinke or affect, and none but he. If any ſay, Obiect. it ſeemes that Satan knowes the thoughts and inward motions of mens hearts, in that he commonly fits his temptations to their naturall inclinations; as he tempts the ſanguine to lightneſſe & ſcurrilitie, the melancholicke to vnprofitable lumpiſhneſſe, and to ſtrange and fooliſh conceits, the cholericke to wrath and furie, the phlegmaticke to ſloth and drowſineſſe, and ſuch like.

I anſwer: Satan being a ſubtill ſpirit, Anſw. by obſeruing mens complexions and conſtitutions of their bodies, may and doth gueſſe at their inward diſpoſitions, and accordingly he ſets his temptations; yet he knowes not the thoughts of men till ſome way or other they be diſcouered, as by ſignes, by words, by writings, or by actions: it is proper to God alone to know the thoughts of mens hearts before they be vttered, or ſome way or other diſcouered, as Dauid ſaith, Pſal. 139.2. He knowes them afarre off, in the very conception of them, before they be vttered, and he alone perfectly knowes all the thoughts of p. 594Ʋſe 1 men at all times.

Now then to make vſe of this, it is a point of large and of excellent vſe. And firſt the conſideration of this truth may ſerue as a bridle to keepe men backe from iudging the hearts of others, and from taking on them to iudge their hearts to be naught whoſe liues they ſee to be holy and good,Reproofe of ſuch as iudge their hearts to be naught, whoſe liues they ſee to be holy & good. and they ſee no apparent euill from them. Indeed I grant that a man may lawfully iudge one that is openly vile and prophane, to be as he is, and as he ſees him, to be a ruffian, to be a drunkard, and ſuch like. Though prophane perſons would faine hide themſelues vnderunder this couert, that forſooth you muſt not iudge: and do you know my heart? yet ſuch an one may lawfully be ſo iudged of as he is; and we hauehave ground for it, Pſal. 15.4. In whoſe eyes a vile perſon is contemned. But it is a common practiſe of wicked and graceleſſe perſons, to take on them to iudge ſuch as are holy and religious, and vnreproueable, euen to iudge of their inwards, of their very hearts, and to cenſure them to be hypocrites and diſſemblers. Well, conſider it whoſoeuer thou art, ſeeſt thou one holy and religious, and one endeuouring to keepe a good conſcience in all things, and doſt thou take on thee to ſit in iudgement on ſuch an ones heart and conſcience, and to iudge ſuch an one to be an hypocrite? thou takeſt on thee the place and office of God himſelfe, and thou inchrocheſt on his right. It is proper to God alone to know the inwards and ſecrets of mens hearts, and thou taking on thee to ſeate thy ſelfe in his chaire, and in his ſeate of iudgement, thou takeſt a wrong courſe, yea a courſe that will bring downe vengeance from God on thine owne ſoule; the Lord cannot endure it, that thou ſhouldeſt incroach on his right, and on his peculiar: and thou ſo doing he is ſtronger then thou, and he will iuſtle thee downe to the bottome of hell; and therefore take heed of it: Who art thou that iudgest another mans ſeruant? he ſtandeth or falleth to Ʋſe 2 his owne maſter, yea he ſhall be establiſhed, for God is able to make him ſtand, It is not enough to auoid open groſſe ſinnes, and to retaine foule boſome ſinnes.Rom. 14.4.

Againe, this truth, that God perfectly knowes the ſecret thoughts, imaginations, intents and purpoſes of the minds p. 595of men, and is acquainted with all the inward motions of their hearts, ought to teach vsus not to pleaſe our ſelues onelyonly in this, that we auoid open groſſe ſinnes, ſuch as would blot and blemiſh our liues in the ſight of men, when notwithſtanding we hauehave within vsus foule boſome ſinnes, and our hearts are defiled with wicked and vngodly thoughts, thoughts of pride, of ſelfe-louelove, of couetouſneſſe, of malice, of vncleanneſſe, and ſuch like. If we ſo do, we deceiue our ſelues, the Lord ſees and knowes, not onelyonly outward groſſe ſinnes, but the moſt inward and hidden corruptions of our hearts. Yea conſider with thy ſelfe, that the Lord knowes thine heart more perfectly then thou thy ſelfe doſt or canſt do, though thou be moſt carefull in ſearching into it; and that made Dauid crie out, Pſal. 19.12. Cleanſe me from my ſecret faults: and therefore be thou carefull, not onelyonly to auoyd open groſſe ſinnes, but alſo to purge thine heart of all wicked thoughts, and remember this, that the Lord ſees them, and knowes them, and will bring eueryevery ſecret thing to iudgement. Yea, the ground of truth now deliuered muſt teach vsus, not onelyonly to do good duties, (an hypocrite may do them) but we muſt labour to approue our ſoules to God in the doing of them. For why, the Lord ſees and knowes thy inwards, he knowes with what heart thou comeſt to the Church, yea with what heart thou heareſt the word, and receiueſt the Sacraments, with what heart thou prayeſt in publicke or in priuate, with what heart thou doſt any good dutie, whether thou doſt it in ſinceritie of heart, in conſcience and obedience to the commandement of God, in reuerence to his holy maieſtie, with a heart ſeeking his glorie, and whether thou do it with an heart prepared, or for faſhion & cuſtome, or no, as thouſands do: they come before the Lord, they ſeeme to be willing to heare his word and to do it, but if one were able to looke into their hearts, he ſhould ſee that they are taken vp with thoughts of the world, yea ſometimes with malicious and ill thoughts againſt the Preacher, eſpecially if he touch them, and reproue them for their darling ſinnes. Now how dareſt thou giuegive way to ſuch thoughts? the Lord ſees them, and he knowes them, p. 596thou canſt not bleare his eyes, and he ſeeing them, it is more then if all the men in the world were priuie to them. Therefore labour thou to approue thine heart to the Lord in the doing of eueryevery good dutie. If thine heart witneſſe againſt thee and condemne thee, then as Iohn ſaith, 1. Ioh. 3.20. God is greater then thine heart, and he will much more condemne thee. Take heed then of halting and diſſembling with the Lord.

Ʋſe 3 And further, doth the Lord perfectly know the ſecret thoughts of mens hearts? Here is then matter of comfort for eueryevery ſound and ſingle hearted Chriſtian.Comfort for ſound and ſingle hearted Chriſtians. Doſt thou walke be…ore the Lord in truth and in ſingleneſſe of thine heart, though in much weakneſſe? Let then the world taxe thee with hypocriſie and diſſembling, yet here is thy comfort, the Lord ſees and knowes thine vprightneſſe. And if thou be able to ſay with Iob, Iob 16.19. howſoeuer men ſpeake maliciouſly againſt me, yet my witneſſe is in the heauen, and my record is on high, thou needeſt not care what all the men in the world ſay againſt thee, the Lord will one day cleare thine vprightneſſe in the ſight of men and Angels. An vpright heart in the ſight of God is a precious iewell, it is better worth then all the riches and treaſures in the world, it will yeeld comfort when they can yeeld none at all, and when the mouthes of all are open againſt a man. And that is to be thought on for the comfort of all ſincere and ſingle hearted Chriſtians.

Ʋſe 4 Now further, is it ſo that the Lord perfectly knowes the ſecret thoughts,Terror to ſuch as harbor malice and miſchiefe in their hearts againſt their brethren, and keepe it cloſe ſo as men cannot diſcerne it. imaginations, purpoſes and intents of the minds of men, and all the inward motions of their hearts, and is well acquainted with whatſoeuer men ſecretly thinke, or inwardly affect in the depth of their hearts? Surely then the due conſideration of this may ſtrike a terror into all ſuch as hatch and harbour malice and miſchiefe in their hearts againſt their brethren, and do cloke it and ſmooth it ouer, ſo as men cannot diſcerne it, and do waite onelyonly for a fit opportunitie to put their miſchieuous intents in practiſe, and eſpecially into ſuch as harbour malice and miſchiefe in their p. 597hearts againſt the children of God, and againſt the deare Saints and ſeruants of God. Howſoeuer they may hide their malice and their wicked purpoſes, and their plots to entrap Gods children, and their intent to hurt and to wrong them is hid from the eyes of men, yet the Lord ſees them well enough, His eyes are as a flame of fire, Reuel. 1.14. And Lamen. 3.59.60.61. the Church appeales to the Lord to iudge her cauſe being wronged, ſhe ſaith, The Lord ſees all the deuices of her enemies againſt her, and that he is acquainted with all their imaginations. And therefore we may boldly ſay with the Prophet, Iſai. 29.15.Iſai. 29.15.Isa 29:15 Wo to them that ſeeke deepe to hide their counſell from the Lord, their workes are in darkneſſe, and they ſay, who ſees vsus? and who knoweth vsus? Doſt thou, whoſoeuer thou art, carrie a cankered heart within thy boſome, an enuious and malicious heart againſt Gods children, or againſt any one of them? Canſt thou with Cain ſpeake faire and meane ill? Canſt thou walke with one as thy brother, and when opportunitie ſerues cut his throate as an enemie? Conſider with thy ſelfe, the Lord ſees and knowes, not onelyonly the wrongs done to his children, but the ſecret intents of miſchiefe, and the very purpoſes of euill againſt any of his. Yea the diuels in hell can deuiſe nothing againſt his children, but it is euident in his ſight, and he knowes it perfectly. And therefore thinke not that thou canſt wrong any one ſo ſecretly, though it be but in the very thought of thine heart, as that the wrong ſhall be ſmothered in thine owne boſome & neuer come to light. No, no, thine heart lyes naked and bare before the Lord, and he ſees and knowes the malice and miſchiefe that lurks in the ſecret of thine heart, and he is able to bring it to light, and will one day ſo do, to thine open and euerlaſting ſhame. And that may ſtrike a terrour into all ſuch as wrong their brethren in the ſecret thought of their hearts.

In the next place comes to be conſidered that which the Apoſtle doth here affirme of the Lord, hauing deſcribed him to be the ſearcher of hearts, namely this, that he knowes what is the meaning of the Spirit in thoſe ſighes and grones that are ſtirred vp by him in the hearts of his children, and that he approues p. 598of them: whence note we in the firſt place.

Doct. 2 That he that ſearcheth the hearts of men, that is God onelyonly,God alone knowes the deſires of his children in their ſighes and grones. he knowes the mind and meaning of his owne good Spirit ſtirring vp ſighes and grones in the hearts of his children: God alone is the ſearcher of the hearts of men, and he alone knowes the deſires of his children in their ſighes, and grones, and cries of their hearts. And this might be confirmed by all thoſe places before cited, but it is needleſſe.

This for the vſe Vſe. of it, ſerues as an argument againſt the inuocation of Saints departedInuocation of Saints departed, confuted this life, which the Papiſts hold and teach, and it beares ſtrongly againſt it, becauſe prayer ſometimes is but a ſigh or a grone of the heart, and God who only knowes the ſecret of the hearts of men, he alone knowes the deſires of our hearts in the ſighes and grones of them, and therefore to him alone belongs inuocation and prayer, and not to Saints departed. Obiect. But ſome ſay, The Saints in heauen are with God, and they behold the face of God, and in him they ſee the deſires of our hearts. Anſw. That is but a fancie, it hath no footing nor ground in the word of God, the Scripture is plaine againſt it. Iſai. 63.16. it is there ſaid, that Abraham who then was departed this life, and was in heauen in his ſoule, and had the ſight of God in his ſoule, was ignorant of the Church and people of God: Doubtleſſe thou art our father, though Abraham be ignorant of vsus, and Iſrael know vsus not. And therefore inuocation of Saints departed whatſoeuer the Papiſts call it, is flat idolatrie.

Now in that the Apoſtle ſaith, God who ſearcheth the heart knowes what is the meaning of the Spirit; theſe words being vnderſtood as we hauehave expounded them, thence we are further giuen to vnderſtand thus much.

Doct. 3 That God who perfectly knowes the ſecrets of mens hearts, he onelyonly knowes the meaning of thoſe vnutterable ſighes and grones that are ſtirred vp in the hearts of his children by his good Spirit in the time of their great afflictions, and he alſo approues of them:God onelyonly knowes the meaning of thoſe vnutterable ſighes and grones that are in the hearts of his children in time of their great affliction, and he alſo approues of them. both the meaning of thoſe ſighes that Gods children ſend forth when they are vnderunder the hand of God in great diſtreſſe, and are not able to vtter and p. 599expreſſe by words is knowne to God, and they are alſo accepted of the Lord. And to this purpoſe is that, Exod. 2.24. It is there ſaid, the people of God ſighing and groning being vnderunder grieuous bondage, The Lord heard their mone: he both knew the meaning of their ſighes, and he was well pleaſed with them, yea the Lord ſo accepted of them, as Moſes ſaith, Numb. 20.16. That he ſent his Angell and deliuered them out of their thraldome and bondage. And hence it is that the Lord ſaith, He will vp, Pſal. 12.5. and he will ariſe for the ſighes of the poore, euen becauſe of the ſighes and grones of his poore children in their great diſtreſſe; he takes notice of them, and he regards them. Yea the Pſalmiſt ſaith, Pſal. 102.19. The Lord looks downe from the height of his ſanctuarie, out of the heauen did the Lord behold the earth: And then verſe 20. That he may heare the mourning of the priſoner: euen the mourning and groning of ſuch as are in great affliction. Lamen. 3.56. the Church being in great diſtreſſe, ſhe prayes thus, Stop not thine eare from my ſigh and from my crie. And it is worth our marking that we find, Pſal. 56.8. Dauid being in a great ſtraite, and grieuouſly diſtreſſed, he prayes thus to the Lord, Put my teares into thy bottle, are they not written in thy regiſter? thereby implying, that the Lord hath as it were a bottle wherein he keepes the teares of his diſtreſſed children, and he keepes them in remembrance as in a regiſter, and they fall not in vaine from the eyes of his children: and ſo doubtleſſe he both knowes the meaning of thoſe vnexpreſſable ſighes that are ſtirred vp in the hearts of his children by his owne good Spirit in the time of their affliction and diſtreſſe, and he alſo approues of them, and they are pleaſing to him. And the reaſons are here giuen by the Apoſtle in the words following.

They are the ſighes and grones of his Saints and deare children. Reaſon 1

And they come from his good Spirit, euen from the Spirit Reaſon 2 of grace.

And they are requeſts made according to the will of God. Reaſon 3

And this truth to make vſe Vſe. of it, may ſerue as a ground of ſpeciall comfort to Gods children,Speciall comfort to Gods children in ſome particular caſes. Caſe 1. and that in ſome particular p. 600caſes, as firſt this.

Do Gods children liue in an euill and dangerous time, in a time of great trouble and perſecution, & are much wronged and grieuouſly oppreſſed, and they dare not open their mouthes to make their complaint to men, but it is wiſedome for them to be ſilent, as the Prophet ſaith? Amos 5.13. It is an euill time, and the prudent will keepe ſilence. Yea is it ſo that they dare not open their mouthes to make their complaints to the Lord in the hearing of men, and it may be they are in ſuch ſtraites as they cannot be in any priuate place where they might powre out their complaints to God in the words of prayer? Yet they may then ſend vp to heauen their minds and meanings, and their complaints in ſighes and grones, and that in the preſence of their moſt malicious and ſpitefull enemies, and in the hearing of their cruell perſecutors. And though their enemies and perſecutors cannot vnderſtand what they meane by their ſighes, and they are not able to diue ſo far, yet the Lord who is the ſearcher of y^e heart, he both knowes the meaning of thoſe ſighes & grones ſtirred vp in their hearts by his owne good Spirit, and he approues of them: and doubtleſſe he will not let them returne emptie into their boſomes.

2Againe, it may be the caſe is ſo with a child of God, he being vnderunder the hand of God in great diſtreſſe, as though he go about to pray to the Lord, and he thinkes with himſelfe, ſurely this or that I will craue at the hands of God, and yet by reaſon of weakeneſſe and ſhortneſſe of his memorie, or through the diſtemper of his bodie, ſome thing that he meant to pray for is forgotten, and he onelyonly ſighes and grones to God, the holy Spirit of God ſtirring him vp ſo to do, ſhall that forgetfulneſſe preiudice him in his ſuite to the Lord? No, no, though he hauehave forgotten the thing that he meant to aske, yet the Lord who ſearcheth the hearts of men, he knowes what he would hauehave well inough, euen by his ſighes and grones; and thoſe ſighes and grones of his are not in vaine, they vaniſh not away as ſmoke in the aire: no, they aſcend vp to the Lord in heauen, and he is able to find out the meaning of his owne good Spirit in them: and that may be matter of p. 601great comfort to a child of God in that particular caſe. Yet let none hereupon take occaſion willingly to let his minde wander from the things he prayes for, and to pray careleſly and looſely; if he ſo do, he offers the ſacrifice of a foole, Eccleſ. 5.17. Labour thou to keepe thy mind cloſe to the things thou prayeſt for, and in praying, ſet thy ſelfe ſeriouſly to mind what thou craueſt at the hands of the Lord; and then if through the weakeneſſe of thy memorie, or ſome diſtemper of thy bodie by ſome ſudden pang, thou forget ſome thing thou didſt purpoſe to pray for, yet thou ſighing and groning in regard of thy forgetfulneſſe, the Lord will paſſe by thy weakeneſſe, and he knowes well inough what thou wouldſt hauehave by thy ſighes and grones, and he will accept of them as pleaſing to him, and as if thou hadſt made thy caſe knowne to him in words. And that may be matter of great comfort to thee in that particular caſe.

We are now to come to the reaſons by which the Apoſtle proues that the prayers and ſighes of Gods children, ſent forth by the helpe of the Spirit of God, are knowne and accepted of the Lord: as firſt this, That they are the prayers and ſighes of the Saints: For he maketh requeſt for the Saints, ſaith the Apoſtle, that is, as we ſhewed, for that the ſame holy Spirit of God cauſeth, ſtirreth vp, and enableth ſuch as are cleanſed by the bloud of Chriſt, and ſanctified by his grace, and renewed to the image of God, to make requeſts to God for themſelues. Now from hence in that the Apoſtle brings this as a reaſon why the prayers and ſighes of Gods children are knowne and accepted of the Lord, becauſe they are the prayers and the ſighes of the Saints, of ſuch as are cleanſed by the bloud of Chriſt, and ſanctified by his grace, we are giuen to vnderſtand thus much.

That the prayers and ſighes of ſuch as are ſanctified, and Doct. 4 onelyonly of ſuch as are ſanctified by the holy Spirit of God,OnelyOnly the prayers and ſighes of the Saints of God are accepted of the Lord. and renewed according to his image in a meaſure of holineſſe, are accepted of the Lord and pleaſing to him. OnelyOnly the prayers and ſighes of the Saints of God, who are deare and precious in the ſight of God, are the prayers and ſighes the Lord approues p. 602of, and the prayers and ſighes that are auaileable with the Lord. And to this purpoſe we hauehave plentifull euidence of Scripture. Prou. 15.8. Salomon ſaith in expreſſe termes, The prayer of the righteous is acceptable to the Lord. And ſo ſaith the Apoſtle, Iam. 5.16. The prayer of a righteous man auaileth much: it is of great force with the Lord. Iob 42.8. the Lord himſelf bids Iobs friends offer burnt offerings for themſelues, and withall he tels them, that his ſeruant Iob ſhould pray for them: who being an holy man he would accept of his prayers for them. Pſal. 66.18.19. ſaith Dauid, If I regard wickedneſſe in mine heart, the Lord will not heare me: but God hath heard me, and conſidered the voice of my prayer: As if he had ſaid, I not regarding wickednes in my heart, the Lord hath heard me. And hence it is that the Apoſtle exhorts, 1. Tim. 2.8. That men lift vp pure hands in prayer to God. And 2. Tim. 2.19. That euerie one that calleth on the name of Chriſt, ſhould depart from iniquitie. And this Dauid profeſſeth that he would do when he came to the Lords altar, Pſal. 26.6. I will waſh mine hands in innocencie O Lord, and compaſſe thine altar. And we find, Iſai. 1.15. the Lord doth proteſt againſt his people the Iewes, that when they ſhould ſtretch out their hands to him he would hide his eyes from them: and though they ſhould make long prayers, he would not heare, becauſe their hands were full of bloud: they were defiled, and came before him in their bloud. And to theſe might be added many other teſtimonies of Scripture, clearing and confirming the truth of the point in hand, that onelyonly the prayers and ſighes of the Saints of God, euen of ſuch as are ſanctified by the holy Spirit of God, and renewed according to Gods image in a meaſure of holineſſe, are accepted of the Lord, and thoſe onelyonly are the prayers and ſighes that the Lord approues of, and that are auaileable with the Lord: and the reaſons and grounds of it are theſe.

Reaſon 1 Firſt the Saints of God are the onelyonly fit perſons to pray to God, their perſons onelyonly are pleaſing to God, and deare to his holy maieſtie; his fauour and countenance being onelyonly towards them that beare his image, and are like to him in a meaſure of holineſſe.

p. 603And againe, onelyonly the Saints of God hauehave the grace of Reaſon 2 prayer, and are able to pray to the Lord in a right manner, namely, with knowledge, and with a feeling heart, with an heart earneſtly deſiring grace for the ſupply of their wants, and with aſſurance to be heard.

And thirdly, the prayers of the Saints are ſanctified in Reaſon 3 Chriſt, and made ſweet with the ſweet incenſe of his mediation, Reuel. 8.4. and in his mediation the Lord is well pleaſed, and delighted with the prayers of his Saints. And therefore doubtleſſe on theſe grounds we may ſet downe this for a certaine truth, that the prayers of the Saints, and onelyonly of ſuch as are ſanctified by the holy Spirit of God, and renewed according to Gods image in a meaſure of holineſſe, are accepted of the Lord, and thoſe are the prayers and ſighes the Lord likes of, and are auaileable with the Lord.

But haply ſome will ſay, Obiect. The Lord ſometimes heares the cries and grones of the wicked and vngodly: and therefore it ſeemes that their prayers and ſighes are ſometimes auaileable with the Lord.

I anſwer. Anſw. It is true, the Lord ſometimes out of the abundance of his merciemercy, heares the cries and grones of the wicked, not becauſe their prayers & ſighes do pleaſe him, but for the execution of his iuſtice on ſuch as wrong them, and deale hardly with them, regarding their cauſe, namely, their wrongs and oppreſſions, not their perſons nor prayers. And againe, if the wicked do obtaine the good things from God that they pray for, yet they are but temporarie good things, as reſtraining grace at the beſt, and they receiue them not truly and properly to their owne good, but rather to the good of others, and they do fearefully abuſe them to their owne hurt and deſtruction. Ʋſe 1

Now then for the vſe of the point, firſt this truth now deliuered is to be thought on by all wicked and prophane perſons, and by all impenitent ſinners:That wicked and impenitent perſons cannot poſſibly finde cō fort in ſeeking to God in prayer in time of their need, diſcouered. it ſerues to diſcouer to them that they cannot poſſibly find comfort in ſeeking to the Lord in prayer in the time of their need, and in the time of their diſtreſſe: for why, onelyonly the prayers and ſighes of the p. 604Saints of God, of ſuch as are ſanctified by the holy Spirit of God, and are renewed according to Gods image in a meaſure of holineſſe, are pleaſing to God, and auaileable with the Lord. And therefore doubtleſſe the prayers and ſighes of wicked and prophane perſons are not pleaſing to the Lord: the holy Ghoſt makes it knowne in expreſſe termes, that their prayers are abhominable, Prou. 15.8. the Lord abhors their ſighes, and what comfort then can they find in going to the Lord in prayer in the time of their need and diſtreſſe? and the caſe of wicked and graceleſſe perſons in the time of their great diſtreſſe is miſerable and fearefull. And conſider it thou that art a prophane perſon, a drunkard, a blaſphemer, or the like, thou canſt not find that a refuge and a comfort to thee in the time of thy great diſtreſſe, which Gods children find to be a ſpeciall meanes of comfort to them in their greateſt afflictions: namely, prayer, and ſighing, and groning to the Lord. Thou thinkeſt within thy ſelfe (as not long ſince I ſhewed) that though now thou go on in a courſe of ſinne, adding ſinne to ſinne, yet when ſickneſſe comes, and when the hand of God ſhall be heauie on thee, thou wilt then go to God in prayer, and thou wilt then call to God for merciemercy. Alas thou maiſt be cut ſhort, and not able to open thy mouth to the Lord: but admit thou be able to ſigh and grone, yea to roare, and crie, and yell, yea to vtter words of prayer, and to make an excellent prayer for the matter of it; yet thy ſighing and thy crying, thy roaring and thy prayers will not then be accepted of the Lord, the Lord will not then heare thee, as he threatens, Ezech. 8.18. Thy ſighing and thy groning are not the ſighes and grones of a Saint and an holy one, but the ſighes and grones of a prophane one, and they are odious and hatefull to the Lord. And it is iuſt with the Lord in the time of thy need, and in the time of thy diſtreſſe, to reiect thy ſighes and grones, and not to regard them, becauſe thou refuſeſt to heare him when he cals to thee in the miniſterie of his word; as Salomon ſaith, Prou. 28.9. He that turneth away his eare from hearing the Law, euen his prayer ſhall be abhominable. And therefore thinke not thou, whoſoeuer thou art, that art hardened in p. 605thy ſinnes, and wilt not be reformed, that thou ſhalt find comfort in going to the Lord in prayer in the time of thy diſtreſſe. No, no, though thou then call and crie to the Lord, The Lord will not anſwer thee, Prou. 1.28. and ſo thy caſe is wretched and miſerable. Why, but will ſome ſay, Obiect. if wicked perſons can find no comfort in going to God in prayer in the time of their need, why then do you Miniſters and others exhort ſuch as are in their naturall eſtate, and yet go on in a courſe of ſinne, to humble themſelues and to pray to the Lord? I anſwer: Anſw. we labour to bring them, if it be poſſible, to a thorow humiliation for their ſinnes, and to ſeeke to the Lord for merciemercy with broken hearts, and if any be throughly wrought on by that meanes, and be ſtirred vp to pray to the Lord with a true feeling of his want, euen of his want of grace and merciemercy, doubtl…ſſe that is a degree of grace, and a beginning of holineſſe in him, and his prayers then are pleaſing to the Lord. And ſo for a ſecond vſe.

Is it ſo that onelyonly the prayers of the Saints, of ſuch as are Ʋſe 2 ſanctified by the holy Spirit of God,The right way to find comfort in our ſighes, & grones, and prayers to the Lord. and renewed according to his image in ſome meaſure of holineſſe, are accepted of the Lord and pleaſing to him? Then if thou, whoſoeuer thou art, wouldeſt find comfort in thy ſeeking to the Lord in prayer, and in calling on the Lord in the time of thy need, neuer reſt till thou find that thou haſt a meaſure of true grace & holineſſe in thee, and that thou art in ſome meaſure ſanctified: looke how much grace and holineſſe thou haſt, ſo much comfort ſhalt thou find in thy ſighes, and grones, and prayers, to the Lord. Not that the Lord regards and heares thy prayers for the merit of any goodneſſe or holineſſe in thee, but that grace and holineſſe that is in thee, is an euidence to the comfort of thine owne ſoule, that thou art cleanſed in the bloud of Chriſt, and ſanctified by the holy Spirit of God, and renewed according to the image of God in a meaſure of holineſſe, and that may aſſure thee that thy prayers and ſighes are pleaſing to God, and auaileable with the Lord. Yea thou maiſt thereupon conclude, to the comfort of thine owne ſoule, that thy ſighes, and thy feeble and weake prayers, are p. 606accepted of the Lord, and the Lord takes notice of them, and is well pleaſed with them, as a naturall mother takes notice of the crie and ſtammering voice of her owne infant, and likes that better then ſhe doth the plaine ſpeech of an hundred other children: ſo certainly the Lord is better pleaſed with the ſighes and grones, and broken petitions that come from thee that art his child, begotten anew by his word and Spirit, ſanctified and renewed according to his image in ſome meaſure of holineſſe, then he doth of the moſt pompous and eloquent prayers of all the hypocrites and impenitent ſinners in the world. And that is to be thought on for the comfort of eueryevery one, whoſoeuer he be that finds true grace and holineſſe in himſelfe.

One thing note we further from theſe words, The Spirit maketh requeſt for the Saints according to the will of God, and the thing is this: we may hence note.

Doct. 5 That prayer is a worke of the holy Spirit of God in the Saints,Prayer is a worke of the holy Spirit of God in the beſt of Gods children. in the beſt of Gods children: ſuch as hauehave the greateſt meaſure of holineſſe and ſanctification, are ſtill moued and ſtirred vp to pray, euen by the worke of the holy Spirit of God, and they cannot of themſelues pray as they ought, vnleſſe they be helped by the holy Spirit of God; and therefore Iude in his Epiſtle verſe 20. exhorts true beleeuers to pray in the holy Ghoſt, that is, by the power and helpe of the holy Ghoſt. And indeed vnleſſe the Lord giuegive the ſecond grace as well as the firſt grace, and a continuall ſupply of grace to his children, they can do no good thing, as Chriſt ſaith, Ioh. 15.5. Without me ye can do nothing: and it is God who giueth both the will and the deed, of his owne good pleaſure. Philip. 2.13.

And this for vſe Ʋſe. meets with that erronious conceit of the Papiſts,The popiſh error, that a man before conuerſion may turne himſelfe to ſeeke to the Lord, met withall. who teach that a man before his conuerſion may turne himſelfe to ſeeke to the Lord, and may ſet himſelfe to ſeeke the face and fauour of God. It cannot be: the beſt of Gods children, ſuch as hauehave the greateſt meaſure of holineſſe, cannot of themſelues pray as they ought, vnleſſe they be helped by the holy Spirit of God: and therefore it cannot poſſibly be, that a man in his naturall ſtate ſhould be able to ſet p. 607himſelfe to ſeeke the Lord in prayer. It is an idle fancie, and take we notice on this ground of truth, that it is no eaſie matter to pray as we ought.No eaſie matter to pray as we ought. Indeed to pray formally, and to ſay prayers (as ſome vſe to ſpeake,) is an eaſie matter, but to pray truly, with knowledge, with faith, with feeling, and the like, is a ſpeciall worke of grace, and of the holy Spirit of God, and therefore when we ſet on the exerciſe of prayer, we are to craue the aſſiſtance of the holy Spirit of God.

Now further, it is not to be paſſed by without obſeruation, we are to marke it, that the Apoſtle here ſtiles them whom the holy Spirit of God cauſeth, and ſtirreth vp, and enableth, ſuch as are cleanſed by the bloud of Chriſt, and ſanctified by his grace, and are the children of God, to make requeſt to God for themſelues, by the name and title of Saints; he calls them Saints, whence note we.

That the name and title of Saints, belongeth not onelyonly to Doct. 6 men and women whoſe ſoules are glorified in heauen,Such as are truly ſanctified, liuing yet on the earth, may truly be called Saints. but alſo to ſuch as are truly ſanctified liuing here on the face of the earth, ſuch as are truly ſanctified by the holy Spirit of God, and renewed according to his image in ſome meaſure of holineſſe, and liuing yet on the earth, may truly be called Saints. So Dauid calls them in expreſſe tearmes, Pſal. 16.3. My weldoing extendeth not to thee, but to the Saints that are in the earth. And we find that the Apoſtles do vſually ſtile thoſe to whō they write their Epiſtles, by the name of Saints, Rom. 1.7. To all you that be at Rome, beloued of God, called to be Saints. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are ſanctified in Chriſt Ieſus, Saints by calling. 2. Cor. 1.1. To the Church of God which is at Corinthus, with all the Saints. Rom. 16.15. Salute Philologus and Iulias, Nereas, and his ſiſter, and Olympas, and all the Saints which are with them, ſaith the Apoſtle. And in many other places we find the name of Saints giuen to ſuch as are truly ſanctified by the holy Spirit of God, and renewd according to his image in ſome meaſure of holineſſe, yet liuing on the face of the earth.

And if any ſay: Queſt. But how can they who liue here on the face of the earth be truly called Saints, ſeeing they hauehave not here a p. 608perfection of holineſſe, but holineſſe in part, and ſinne and corruption ſtill in part abiding in them?

I anſwer, Anſwer. They may notwithſtanding that be truly called Saints, becauſe the holineſſe that is in them is a moſt excellent thing, and of the greateſt worth; and it being here begun in them, it ſhall one day be made perfect, and ſinne and corruption that ſtill abides in them in part, is daily weakened and diminiſhed, and ſhall one day be rooted out of them and vtterly aboliſhed. And it is an vſuall thing to giuegive a man his denomination or name from his better part, and it may be truly giuen him from that which is more excellent and more eminent in him, and therefore they that are truly ſanctified, though but in part, are truly called holy, good, godly, righteous, new creatures, Saints.

Ʋſe 1 Now this I note in a word; and firſt it makes againſt that conceit of the Papiſts, who hold none to be Saints but ſuch as they thinke are glorified in heauen,The Papiſts cōfuted, who hold none to be Saints, but ſuch as are glorified in heauen. and are canonized by their Pope for Saints, who in all likelihood doth many times canonize thoſe for Saints who are damned in hell.

Againe, is this a truth that the name of Saints may be truly Ʋſe 2 giuen to ſuch as are truly ſanctified, & renewed according to Gods image in a meaſure of holineſſe, yet liuing on the face of the earth?The wickedneſſe of thoſe who vſe the name of Saint as a title of diſgrace and mockage, diſcouered. What vile monſters then are they amongſt men, who vſe the name of Saint, and the name of holy one, as a title of diſgrace or mockage, and of ſcorne and deriſion, and as a name of reproach? and what is more vſuall with the diuels whelpes (they are indeed no better then hell-hounds) who barke againſt ſuch as are truly ſanctified? I ſay what is more vſuall with them, then to reproch ſuch as are truly ſanctified, in this or the like manner, You are one of the brotherhood, one of the holy brethren, or one of the holy ſiſters, you are a Saint forſooth, and ſuch like. Oh what a fearefull height of impietie are men come to, that they dare thus open their mouthes againſt holineſſe, which is a thing the Lord calls for, and commands in his word, and workes in the hearts of all that belong to him, and approues, and without which no man ſhall euer ſee the face of God to his comfort! Doſt thou, whoſoeuer p. 609thou art, mocke at holineſſe? Doſt thou vſe the name of Saint or of holy one, as a title of diſgrace, and as a name of reproch? It is a plaine euidence againſt thee, that thou art farre from holineſſe, yea it makes knowne thou art led by the ſpirit of the bottomleſſe pit, who is an vtter enemie to God and to all goodneſſe, and that thou art in the gall of bitterneſſe and in the bond of iniquitie, as Act. 8.23. And know it for a certaine truth, thou thy ſelfe muſt be that which now thou makeſt a mocke and a ſcorne of, euen a Saint here in this world, or elſe thou ſhalt neuer be a Saint in heauen: and ſay not thou as ſome vſe to ſay, I hope I am no Saint. Art thou not? If thou be not in the number of Saints here in this world, thou ſhalt neuer come to be in the number of Saints in the glorie of heauen.

Come we now to a ſecond reaſon, by which the Apoſtle proues, that the prayers and ſighes of Gods children are knowne and accepted of the Lord, in the laſt words of the verſe, According to God, or according to the will of God: euen according to the will of God reuealed in his word, both for the matter and manner, and ſo after an holy manner, and pleaſing to God. Now the point hence offered is this.

That onelyonly ſuch prayers are pleaſing to God, as are made Doct. 7 according to the will of God,Prayers made according to Gods will, are onelyonly ſuch as pleaſe God, & are accepted of him. onelyonly then are our prayers accepted of the Lord and pleaſing to him, when they are framed and made according to his will reuealed in his word, both for the matter and for the manner of them. And we hauehave expreſſe teſtimonie of Scripture to this purpoſe. 1. Ioh. 5.14. This (ſaith Saint Iohn) is the aſſurance that we hauehave in him, that if we aske any thing according to his will he heareth vsus: whatſoeuer we aske agreeable to the will of God we are ſure to receiue it. And the Apoſtle Iam. 4.3. he ſaith, Ye aske and receiue not: and then he ſubioynes, as the reaſon of it, becauſe ye aske amiſſe: as if he had ſaid, you are not carefull to frame your requeſts and your petitions aright, and according to the will of God, and therefore you obtaine not the things you pray for.

And the reaſons & grounds of this, that onelyonly ſuch prayers p. 610are pleaſing to God as are made according to the will of God, are theſe.

Reaſon 1 Firſt the will of God reuealed in his word, is the rule of all good actions, both of pietie towards God, and of louelove towards men; and prayer being an act of pietie, an act of religious worſhip of God, it muſt needs then onelyonly be pleaſing to God, when it is framed according to the will of God reuealed in his word.

Reaſon 2 And ſecondly, thoſe prayers muſt needs be accepted of the Lord, and be pleaſing to him, that are framed according to his owne mind, and according to his owne good will made knowne to vsus in his word; his word being his eternall truth and vnchangeable as his holy Maieſtie: and as he cannot denie himſelfe, ſo he cannot denie his owne good will made knowne in his word. And therefore doubtleſſe, prayers made according to the will of God reuealed in his word, are pleaſing to God, and onelyonly ſuch prayers as are made and framed according to that rule, are acceptable to him. And for the vſe.

Ʋſe 1 Firſt, on this ground of truth we may eaſily ſee, that they deceiue themſelues,Prayers made according to mens owne fancies cannot pleaſe God. who thinke that the Lord likes of their prayers, when indeed they frame their prayers according to their owne minds and fancies, without any ground or warrant from the holy word of God, as the Papiſts do in their praying to Angels and Saints departed, and as many ignorant and ſuperſtitious perſons amongſt vsus do in their praying for the dead, as God be with them, Gods peace be with them: yea as many do in their praying for good ſucceſſe when they are in hand with ſome wicked exerciſe, as at cards, or dice, or they are going about ſome ill purpoſe, and ſome wicked practiſe, or as many do in praying for a bleſſing on their ill gotten goods, or the like. Doſt thou open thy mouth to pray for the dead? Art thou in hand with ſome wicked exerciſe, or ſetting on ſome wicked enterpriſe? or doſt thou pray for good ſucceſſe in it? Haſt thou got wealth by vnlawfull, damnable, and curſed meanes, by fraud, by deceit, by coſinage, by lying, by ſtealing, by vſurie, and ſuch like? and doſt thou pray for a p. 611bleſſing on that wealth? Surely thy prayers are not framed according to the holy will of God, and they are ſo farre from being pleaſing to the Lord, as that they are odious and abhominable to his holy Maieſtie: yea thou ſo praying, thou doſt fearefully take Gods name in vaine, and ſo call for a curſe on thine owne ſoule: and therefore take heed of it.

And for a ſecond vſe, on the ground of truth now deliuered, Ʋſe 2 we are to be informed in our dutie,Our prayers muſt be framed according to Gods will, that they may find acceptance with the Lord. and we are to take notice of it, we muſt looke that our prayers be framed and made according to the will of God reuealed in his word, if we deſire they may be accepted of the Lord. Doſt thou deſire that thy prayers may find acceptance with the Lord, and may bring from heauen a bleſſing on thee? Then looke thou to it, that they be framed according to the will of God reuealed in his word: craue thou nothing at the hands of God, but that which thou haſt warrant for in the holy word of God, and craue it as the Lord would hauehave thee to ſeeke and ſue for it at his hands. And for more particular direction,How our prayers are framed according to Gods will. know that thou muſt onelyonly pray for thoſe things that concerne the glorie of God, and ſuch things as concerne thine owne good in this life, and thine owne euerlaſting ſaluation in the life to come; and thou muſt craue good things the Lord hath promiſed in his word, and as the Lord hath promiſed them; things that are abſolutely promiſed, and things abſolutely neceſſary to ſaluation, abſolutely; and things promiſed conditionally, with condition, and no further then the Lord in his wiſedome ſees to be moſt meete for his owne glorie and the good of his children: as temporall good things, freedome from croſſes, freedome from temptations, leſſe principall graces, a meaſure of ſanctifying grace, with ſubiection to the good will of the Lord, both for the time and the manner of granting of them. And if thy prayers be thus framed and made, and offered vp in the name of Chriſt, then doubtleſſe they are pleaſing to God, and the Lord will accept them, and grant what thou calleſt for at his hands, ſo farre forth as ſhall be for his owne glorie and thy good. Come we now to the 28. verſe.