The Generation of Seekers, Treatise 1 · Chapter 1
CHAP. I.
IT is noted by Jude, v. 10. as the property of wicked men, to ſpeak evil of things they know not. What's ſaid of Malice, that it never ſpeaks well; is often true of ignorance; it ſeldom ſpeaks well, eſpecially of ſpiritual things; which are not more above the knowledge of ignorant and carnal men, than contrary to their inclinations.
Amongſt the duties of Chriſtian Religion, as there is none more excellent and ſpiritual, than that of prayer, rightly and ſpiritually performed, (being a familiar converſe, and near approach to the Moſt High;) ſo, none hath met with more ſcoffs and deriſion, from the prophane and blind world. For though few that bear the name of Chriſtian, will be ſo palpably Atheiſtical, as to deny it to be a duty; having, beſides the clear and expreſs injunctions of Scripture, the light of natural Reaſon atteſting it; yet how many would ſtrip the power from the form, and turn it into a meer lip-ſervice, and fruitleſs babling? For what better is it, to utter words without affections and Graces? And what affections can be ſpiritually excited, or Graces exerciſed, without the helps of Gods Spirit? Yet what more ordinary amongſt the prophaner ſort, than to jeer at praying by the Spirit, as if it were a ridiculous fantaſie; or that ordinary Chriſtians could have no aſſiſtance of the Spirit, but they muſt preſently run into pretended Impulſes and Enthuſiaſmes.
To ſilence (if poſſible) theſe blaſphemers; and however, to evince the Truth and reality of the thing; to encourage the Godly to hold on their courſe; to ſhew them where the ſtrength and prevalency of this duty lyes, how great their Priviledge is in this reſpect; is the deſign of this undertaking. The Scripture I have choſen, is full and pregnant, and will, I hope, with its light and power, bear down all thoſe carnal reaſonings, which are exalted againſt this comfortable Truth.
That my way into it may be the clearer; you may take notice, that the ſcope of the Chapter, is to comfort Believers; by declaring the precious Priviledges they are inveſted with by Chriſt; and what an everlaſting ſpring of Conſolation, he is to thoſe, that are ſavingly ingraffed into him, even againſt all that might trouble or terrifie them.
And becauſe there are two principal ſprings, whence all the ſorrows of Gods people flow; viz. 1. The Reliques of Sin within. 2. The Preſſures of Affliction without. The Apoſtle layes in comfort againſt each of theſe ſeverally: Againſt ſin remaining, from v. 1. to 17. Againſt afflictions preſſing, from v. 18. to the end of the Chapter.
The Text is one of thoſe Cordials, to prevent faintings under any kind of ſuffering, (though not leſs Soveraign againſt the ſtirrings of corruption) and indeed very precious and heart-cheering to thoſe that enjoy it: namely that they have the Spirit of God to help them in pouring out their complaints, and begging what's needful for them at the hands of God.
Though I intend not, the diſtinct handling of every particular Truth coucht in theſe words; yet, it will not be amiſs to open them, that you may be the better able, to glean up, not thoſe ſingle cars only, but whole ſheaves of Goſpel-Truth, which I ſhall leave behind me.
In the words then, is ſet forth a precious Priviledge of Gods people, which (though enjoyed in other Caſes, yet) is eſpecially beſteading in a day of affliction: namely, the Spirit enabling to, and aſſiſting in the duty of prayer. Particularly obſerve in them,
1. Our Inſufficiency, to pray without theThe Analyſis in De…dates 4th Edit. Spirits help, [for we know not, &c.]
2. The Spirits Sufficiency, to quicken and direct us; and that both,
1. As to the matter of the duty, [with groanings unutterable.]
2. As to the manner, [according to the will of God.]
3. As to the acceptance [And he that ſearcheth the hearts, &c.]
This ſeems to be the moſt natural diviſion of the words. Yet for more orderly explication, we may obſerve theſe five particulars: in which, though there be not ſo much Art or Method, yet, it may better ſerve our preſent purpoſe, and give occaſion to a more particular opening of the Text; which I ſhall do, as I mention the Particulars.
1. The Author of the Priviledge, that is, (foreign) the Spirit; which what elſe can it mean, but the Spirit of God, eſpecially, ſince its emphatically pointed out in the following clauſe, (foreign, The Spirit it ſelf, &c. Should any Caviller urge that in Prov. 18. 14. The ſpirit of a man will ſuſtain his Infirmities, and therefore, why may it not be underſtood here of ones own Spirit? The Anſwer were eaſie; That there is a vaſt difference betwixt [ſuſtaining] in that Text, and [helping] in this. There, the Spirit, De…d.that is, the vigour, firmneſs and alacrity of the ſoul, do uphold and bear up a man, in his corporal weakneſſes. Whats that to ſpiritual infirmities, ignorance, unaptneſs and inability for duty? What can the natural vigour of a mans own ſpirit contribute to the help of theſe? Beſides that, other Texts conſpire with this, in the ſenſe I give: Eph. 6. 18. Praying alwayes—In the Spirit, per Spiritum, Beza in locum.as Beza renders it, thus gloſſing; Paul would have prayers to proceed from the Holy Ghoſt: Or, if that Text may admit of another ſenſe: In the Spirit; that is, ex intimis Add the conſent of Expoſitors.animi penetralibus, as the ſame Beza, making it parallel with that in Eph. 5. 19. [making melody in your hearts—] Yet methinks, that in Jude 20. (foreign, praying in or by the Holy Ghoſt) is above any juſt ground of exception; and cannot without manifeſt violence be otherwiſe underſtood, but of the Holy Spirit of God, the third perſon of the Trinity, whoſe Graces they muſt exerciſe in prayer. So that I take it for undoubtedly true, that by Spirit here, is meant the Spirit of God, who is the Author of this precious Priviledge.
2. Here is the Priviledge it ſelf: and that is expreſſed in two or three words, very emphatical.
1. Helpeth our Infirmities: But that expreſſion reaches not the Original, [foreign] helpeth-together. Viciſſim onus attollit Beza.ex altera parte, ne ſub eo fatiſcamus. He takes by the one end, lifts againſt us, leſt we ſink under the burden.
[Infirmities] that is, the defects, imperfections, corruptions, that cleave to us in our prayers.
2. There are other two words, both of one root, v. 26. foreign, he maketh interceſſion for—v. 27. foreign, which ſignifies the ſame. Their import is thus much, to deal with a Judge, Magiſtrate, or any in authority, about any buſineſs, to be Advocate, to plead a cauſe. Sometimes againſt another; as the ſame word is uſed, Rom. 11. 2. Acts 25. 24. But here, for, on the behalf of another, to procure that the perſon in authority, may be propitious and favourable, to obtain, that one may bring in his plea, and may be heard by the Judge. Which yet is ſo to be underſtood, not as if the Holy Spirit did intercede with the Father or Son for us (as the Arians affirmed;) but, that heBeza. excites us to pray; and as it were dictates ſighs and expreſſions to us: Whence he is ſaid, to cry, Gal. 4. 6. and by it we are ſaid to cry, Rom. 8. 15. Of this more anon.
3. Here is the manner of this Priviledge, (for ſo I chooſe to call it) how the Spirit makes interceſſion, viz. with groanings which foreign.cannot be uttered: Some will thus interpret, without ſpeaking (as they render that word) that is, ſay they, The vertue of their prayers, conſiſts not in number, or artifice of words, as the Hypocrites, Matth. 6. 5, 7. but in lively feelings and ejaculations of the Spirit. This is pious, but it ſeems to put ſome force upon the word. Rather, it ſignifies ineffable, inexpreſſible; or, as we render, that cannot be uttered. Now ſome things are ſaid to be unutterable, for their greatneſs: 2 Cor. 12. 4. Paul wrapt up into the third Heaven, heard unſpeakable words, which it is not lawfullforeign. (or poſſible) for a man to utter. In this ſenſe 1 Pet. 1. 8. the joy of Believers isforeign. ſaid to be unſpeakable; not to be expreſſed, for the greatneſs of it. Some things, in regard of our weakneſs, when through Infirmities, we cannot expreſs our ſenſe and meaning: both may here be underſtood.
[Which cannot be uttered.] i. e. whoſe fervour,Deod. endeavour and efficacy, proceeding from a ſupernatural motion of the Spirit, cannot be apprehended or expreſſed. Thus, we byQuia ingenii captum longè excedunt. Calv. reaſon of infirmity, are like children which cry, but cannot tell where our ailment is: we can complain, and mourn like Doves of the Valleys, but are not able to expreſs fully and particularly, what is our grievance. Thus it is ſometimes with a child of God, eſpecially under ſad afflictions, bound up (as to expreſſion) and cannot go forth, Pſal. 88. 8. He remembers God and is troubled, he complains, and his ſpirit is overwhelmed, Pſal. 77. 3. Yet even this is prayer, and from the Spirit of God: Not that this is the only way of the Spirits aſſiſtance: ſometimes he fills the mouth as well as the heart, enables the ſoul to vent it ſelf, in full and ſuitable Confeſſions and Petitions, to approach God with an holy confidence. But here the Apoſtle (if we ſo take the words) ſeems to ſpeak of the loweſt aſſiſtances of the Spirit, when 'tis worſt with a child of God in his own apprehenſion, when under heavy preſſures, and cannot pour out his ſoul; yet he can ſigh and groan out his ſorrows, can chatter as the Crane or Swallow, mourn as a Dove; and yet even this (when from the Spirit) is comfortable. This ſenſe ſeems to agree beſt with what follows, in v. 27.
4. Here is alſo the ſuitableneſs and neceſſity of this Priviledge, intimated in thoſe words [our infirmities, and we know not, &c. Could we pray as we ought, if we had Gifts and Graces at command, it were no great matter; but we have need of ſuch a Helper: having 1. In general, ſuch a multitude of infirmities within; and therefore needing enablements from without. And 2. In particular, being ignorant both as to the matter and manner of the duty; neither knowing what, nor how to ask as we ought.
5. Here is the advantage and benefit of this Priviledge, in v. 27. where there ſeems to be a Prolepſis, or prevention of an Objection. If theſe groans be unutterable (might ſome ſay) What advantage then is there in them? Yes, very much; for, though men do not, yet he that ſearcheth the hearts, knoweth what is the mind of the Spirit—So that here is the advantage, the heart-ſearching God underſtands the ſenſe and meaning, theforeign, Affectus illos benignè accipere ut agnitos & probatos. Calvin. deſires and breathings of his own Spirit; can put broken and inarticulate ſighs together, and ſpell out what they need: yea, before they ask, he knows, ſo as to pitty and ſupply, according to that Matth. 6. 32. Your heavenly Father knoweth that you have need of theſe things. The Reaſon whereof follows, becauſe he maketh Interceſſion for us according to (the will of) God; that is (as in the former Verſe) to pray as we ought. He regulates our prayers, both as to the matter and manner of them.
6. I might add a ſixth; viz. the connexive Particle [likewiſe alſo] i. e. add hither—
This may ſuffice for opening the words: each particular would yield profitable Doctrines: but I reſolve to confine my ſelf to theſe two.
1. To pray in the Spirit, is the Priviledge of Gods children: Gods children have the help of Gods Spirit, in their addreſſes to God by prayer.
2. (From the Relation of the words to the Context) The Spirits help in prayer, is a ſingular. Priviledge and Comfort to Gods children in affliction.
The firſt of theſe, I ſhall not handle in an ordinary Sermon-Method; but ſpeak to it, by propounding and reſolving ſix or ſeven Caſes, as the Lord enables: Some of which may explain and confirm the Doctrine; and others be inſtead of Application. I hope this Method, will not be leſs profitable or practical, than that which I uſually follow.