2. The persons for whom he prayeth — 'for the saints,' for two reasons —
[1.] Because the saints only are acquainted with these operations : 1 Cor. ii. 14, ' The natural man receiveth not the things of the Spirit ;' and John xiv. 17, ' Whom the world cannot receive, because they know him not and see him not.' They do not regard his motions and opera- tions, but have their eyes fixed upon this world, and the sins and vanities thereof ; they have no mind to employ him, though he offereth himself to them, but the saints cannot live without him.
[2.] These are only fit to converse with God in prajer. The persons are qualified for audience and acceptance with God, and may obtain
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whatsoever in reason and righteousness we can ask of him : 1 John iii. 2:^, ' And whatsoever we ask we receive, because we keep his command- ments, and do what is pleasing in his sight.' None else are in grace and favour with God, and in a receiving posture, according to the terms of the promise ; none but such as are justified, sanctified, and live in obedience to him : Prov. xv. 8, ' The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight ; ' John ix. 31, ' God heareth not sinners ; but if any man be a worshipper of God, and doth his will, him he heareth ; ' and James v. 10, ' The fervent effectual prayer of a righteous man availeth much ;' and Ps. Ixvi. 18, ' If I regard iniquity in my heart, the Lord will not hear me ; ' so Prov. xxviii. 9, ' He that turneth away his ear from hearing the law, even his prayer is an abomination ; ' these, and many more places, show who are they who have God's ear. The saints, and none but they ; who are careful to avoid all known sin, and make conscience of per- forming all known duty. Then you will have a large share in his heart and love ; and he will be near you when you call upon him, to counsel, quicken, and direct you, and_ give you answers of grace upon all occasions.
3. The rule, nature, or kind of this intercession he puts us upon ; Kara Qeov is the same with KaOo Bel, ver. 26, ' according to the will of God,' for matter and manner, and ask lawful things, to a holy and lawful end.
[1.] The matter of the prayer: 1 John v. 14, 15, 'And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us.'
What is the meaning of that, ' According to his will ' ?
Answer (1.) With conformity to his revealed will. (2.) With due submission to and reservation of his secret will.
(1.) With conformity to his revealed and commanding will : that we ask nothing unjust and unholy, as if we would have God to bless us in some unlawful purpose, or, being biassed by envy, revenge, or any corrupt and carnal affection, ask anything contrary to piety, justice, charity, or that holy, meek spirit which should be in christians. Unlawful desires vented in prayer are a double evil, as they are contrary to God's com- manding will, and as they are presented to liim in prayer to accomplisli what we desire by his help, as we would have him accommodate his providence to fulfil our lusts.
(2.) With a due reservation of and submission to his secret and de- creeing will. The things we ask of God are of three sorts — First, Barely lawful ; so is every indifferent thing, as when Moses would fain enter into Canaan. We cannot say God will give us such things ; God denied it to Moses ; ' Let it suffice thee, speak no more of this matter, Deut. iii. 22. God would only give him a Pisgah sight. Secondly, Not only lawful, but commanded, such a thing as may fall within the com- pass of our duty ; as when parents ask the conversion of their children, or children beg the continuance of their parents' life, it is not only law- ful, but commanded ; yet God disposeth of the event as it pleaseth him. Thirdly, Some things are absolutely good and necessary for us, as the gift of the Holy Spirit, Luke xi. 13. Such God will give. But in the two former things we must use the means, but refer the event to God, who
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can best dispose of us to his own glory ; for though the thing be lawful, though it be good, yet it beareth these exceptions — First, If it be not contrary to any decree of God, and cross not the harmony of his pro- vidence. Would we have God rescind and disorder his wise counsels for our sake ? Secondly, If it be not inconvenient and hurtful for us ; but of that God will be judge. Some present temporal good may be a cause of future inconvenience ; and something bitter now, may be after- ward found wholesome. God knoweth whether life or death be best, a present riddance of troubles or a continuance of them ; therefore it followeth, ver. 28, 'AH things shall work together for good to them that love God.' That which is apprehended as evil may turn to good; therefore these things should not be peremptorily asked, but with limi- tation and exception of God's will ; as our Lord Christ, Mat. xxvi. 39, ' And he went a little farther, and fell on his face and prayed, saying, O my Father ! if it be possible, let this cup pass from me ; nevertheless, not as I will, but as thou wilt.' It is one thing to believe for certain that God will grant our petition with this condition, if the grant be for his glory and our good, and another thing to believe absolutely that he will not deny the particular thing we ask of him, without such exception and reservation. It is not for us to determine what is most conducing to God's glory and desirable for us; we must commit and submit to God, to our heavenly Father, who is never backward to our good, and will certainly guide all things for the best.