Prayers come from the Spirit or not And 1st ye would try by the matter of your Prayers whether they be spiritual things or no these Prayers that are from the Spirit are for spiritual things Rom. 8 5. 2ly Try the subject that Prayer is seated in if it be in the Heart God by searching the Heart finds the Prayers raised by the Spirit there see the Text The mind is rightly attentive both as to the matter and manner of Praying the intention is found to use Mercies to Gods Glory the Affections have something of Purity and Heavenlyness in them see 2 Sam 7 18. Isai 26 8. 3ly Try it by the abundance of Prayer in the Heart see Eph 6 16 where the abundance of Prayer is there will be these several parts of Prayer First as Confession Thansgiving Supplications for Good and Deprecations of Evil. 2ly In this abundancâ— there will be fervour of the Desire Groanings uâ—utturable see the preceeding Verse 3ly In thâ— abundance there will be strong spiritual Reasoning from the promise see Neh 1. A 4th Mark of thâ— Spirits Prayers is the frequency of them they wilâ— Pray always Eph. 6 17. A 5th is Delays and Repulses will not discourage them they will continuâ— therein with all perseverance see Eph. 6.17 A 6th is They will be for all Saints see ibid. A 7th Theâ— will be attended with a Holy constancy in the Christian profession this lays by the Prayers of those that are guilty of Fundamental Errours in their Judgement An 8th Mark is There will be tenderness in their conversation see for these two last thâ— 20 Verse of the Epistle Jude And an 9th is Theâ— will be attended with Repentance see Zach 12 1â— The 3d. Use of Tryal since God hears the Prayer of his People We would try if God has heard us or not And 1st Try it by this whether God hâ— given us that which we desired or no. 2â— Mark is if he hears us he intimates his pardon to us Psa 85.8 A 3d. is He gives us a farther degree 〈◊〉 Reformation of our Life Psal 85 last A 4th Mark is He gives us strength and support to beâ— our Tryals Psal 138. In the day I cryed he answered me and strengthened me with strength in my Soul A 5th Mark He gives them the faith of acceptation he makes them joyful in the house 〈◊〉 Prayer Isai 57. A 6th Mark is he disposes their heart to improve their Mercy for their advantage he hears the desire of the humble he prepares their heart and hears their cry Psal 10 17. A 7th is He removes their distrustful Anxiety see Hanâ—as case Phil. 4 6. A 5th Use is An 2d Use of Exhortation Since God hears the Prayers of his People we should wait for God and expect the Answer we should direct our Prayers to God and look up Psal 5 2â—y We should observe Providences and see what Answer we get 3ly We should not abuse the Answer of our Prayers to be proud of them but we should improve them to our best advantage for the confirmation of our Faith for the exciteing of our Love and for the endearing of Prayer more to us Verse 28. And we know that all things work together for good to them that love God HEre the Apostle adds another Consolation under the Cross which is That all things work together for good to them that love God That is that all Afflictions tend to their spiritual Good By All things here are meaned Afflictions the universal particle being resticted to the subject matter of the discourse Observe 1st The Consolation that all Afflictions tend to the good of the Believer 2ly Observe the certainty of this Consolation Paul speaks of it as an uncontraverted truth we know that all things work together for good says he 3ly We have the persons to whom this Consolation belongs described from these two Love to God and their Effectual Calling For the first That all Afflictions tend to their good appears Because Internal and External Affliction tend to their good External Afflictions tend to the good because they are 1st The occasion of the experience of delivery from great outward Tryal Psal 18 2ly They are the occasion of suppâ—â— under Tryals Psal 138 3 and 73 26. 3ly Theâ—â— are the occasion of feeling sweetness in Spiritual Comforts 2 Cor. 1 4. 4ly They are the occasion of Faith Hope and Meekness which otherway would not have any occasion of Exercise 5ly bâ—thir Afflictions we know the truth reality and grouâ— of these Graces 6ly They are the occasion of thâ— hightening of our Repentance for our present Sinns 2 Kinâ— 15 30. And of cureing our stupidity for ouâ— old Guilt Gen 41 21. 7ly By them Predominant are restrained Hos 2 7 8. 8ly By them People are made Sympathilers with others in Trouble Heb 10 33. The Use of this is Not to be Angry with God for our Afflictions 2ly Not to stumble at the Afflictions of our Godly Neighbours 3ly We should try whether the forementioned good be the effect of our Troubles yea or no. Observe next That inward Tryals tend to the good of the Saints And 1st Inward temptationâ— they tend to their good because they make them to depend upon Christs strength 2 Cor 12 8. 2ly They tend to excite the people of God to Exercise Grace and put on the Spiritual Armour see Eph 6 10. 3ly By them the Christian is acquaintâ—â— with the devices of Satan Next Gods Desertions leaving them to yeild to a Temptation tends to their Good because it tends to their Humility Jo 21 15. 2ly It tends to their greater measure of watchfulness and sympathy with others This should keep Folks from Despair that are in this case And 4ly Desertions in respect of Comfort tend to their good because thir Desertions put the people of God to try their Impenitency Formality Security and Predominant ills 2ly They tend to their good because they make them to breath more fervently after Communion with God Psal 42.1 3ly It is a great help to the purified Exercise of Faith Iâ—a 50.10 Use Of Instruction This tells us why God trysts his people with Inward Afflictions It is to be observed that without the Spirit Folks will be the worse of Afflictions Isai 1.6 But by the Spirit the Blessing of the Affliction is attained Isai 4.4 A 2d Use is Of Exhortation We should be careful to get good of our Afflictions And that 1st By Prayer under them Job 27.10 Ja. 5.13 2ly By being suitably Exercised by them Heb. 12.13 3ly By observing Gods Call to our particular duties by them Mic. 6 9. A third Use is Of reproof to these that are the worse of their Afflictions Such 1st As are either Despisers of the Lord or Fainters under his Rebuke Heb. 12.6 Or 2ly Denyers of Providence Psal 73.11 Or 3ly These that despair and conclude that God intends their ruine by the providence they are under See Jos 7 7. Or 4ly These that deny
of their Acceptance in the doing of it Neither should they be discouraged from the faith of this Acceptance because of the Afflictions that do immediatly attend the doing of Gods Service which was Hezekiahs case in the time of the Invasion of Senacherib Neither should they be discouraged because of the groundless Censures that the Godly pass upon their way This was Mary's case who was Censured by the Disciples in pouring Oyntment upon Christ's Head We would give some Directions to the Godly Whereby they may win the more easily to the faith of this acceptance As 1st What they do they would do it from Faith seing what is not done from faith is Sin Rom. 14.23 They would do their Good Works from the Faith of a Command from the faith of acceptance and the Faith of Remuneration 2d Direction is They would do what they do from Love 1 Cor. 13. and 1. A 3d. Direction is They would do it from Self denyal in respect to God's Glory Abrahams offering up of Isaac was accepted of God because there was much of Self-denyal in it Gen. 22. A 4th Direction is That what they do they would owe it to the Strength of Christ's Spirit because then the Action does not flow from Corruption A 5th Direction is They would reflect upon the Spiritual Rewards that God bestows upon them to testifie the acceptance of their Service such as these 1st The giving them more meanes of Knowledge and encrease of Light as he did to Cornelius Acts 10.6 2ly Greater manifestations of his Love see John 4. and â—3 3ly A greater measure of assistance for doing Duty 1 Tim. 4.14 4ly He gives them fairer opportunities of doing God great Service and in keeping them from the Evil of Temptations Rev. 3.10 5ly In suiteing their Tryals to their strength see Mal. 3.17 And a 6th Reward is their prevailence with God in Prayer see Ezek. 14. where it said that Noah Job and Daniel had much power with God because of their Piety Verse 9 But ye are not in the flesh but in the Spirit If so be that the Spirit of God dwell in you c. HEre the Apostle makes an Application of his Doctrine He applyes an priviledge of Non-condemnation to the Roman's because Charitably he constructs them Renewed But lest they should lean too much to his Charitable Judgement of them he gives them an Mark to try themselves by because they can know themselves better then he can know them And the Mark he gives to evidence the change of their State is The Indwelling presence of the Spirit and lest they should slight this Mark or try by other false Marks he gives them a peremptory certification That if they want the Spirit of Christ they have nothing to do with him From whence we may see That Ministers should not only in the general speak of Gospel-Comforts but in particular make application of them by giving particular marks of these to whom they do belong But withal the Marks they give of Peoples particular Interest in Christ should be very sure and solid such as this was And likeways they should press People by peremptory Certifications to make enquiry whether they have these solid Marks or no left either they neglect to try themselves by these Marks or examine themselves by False marks The Doctrine is That the Indwelling Spirit is the sure mark of the Renovation of our state By the Indwelling of the Spirit is not meant the transient operations of the Spirit as are wrought in Temporary Believers Matth. 13. Heb. 6 Neither is meant the having of these Gifts that are given for the Churches Edification But by it is meant the Gracious and continuing presence of the Spirit produceing these Effects in Believers viz. Illumination Supplication Consolation and Sanctification The Indwelling Spirit produces Illumination By opening the understanding that they may know the Scriptures Luke 25.45 By taking away the Vail that is on the Mind in Reading of the Word He proves an Spirit of Illumination by discovering the Glory of God in the face of Christ Jesus by letting us see that all the perfections of the Divine Nature do manifest themselves clearly in the Mediators Work of Mediation 2 Cor. 4 6. He opens the Eyes of Men and lets them see that the way of Salvation holden out by the Gospel is the most wise and and effectual way of Salvation These that want this Spirit they look on the Gospel as Foolishness 1 Cor. 1.23 and 2.14 He proves a Spirit of Illumination to the Godly by making them love the Truth for the want of which those are destroyed that are spoken of 2 Thess 2. and 10. And this Illumination is attended with the Faith of Truth revealed Therefore Christ's says that every one that is Taught of the Father comes to him Joh. 6. 2ly This Spirit he is a Spirit of Prayer by making us Pray Fervently Submissively and Regularly Rom. 8.26 Believingly 8.15 In the Name of Christ Eph. 2.18 Penitently Zech. 12.10 for all Saints Eph. 6.18 Perseveringly Ibid. and singly out of a pure Heart Next The Indwelling Spirit is the Author of Sanctification First By exciteing Repentance Zech. 12.10 And this is done by manifesting many Evils in the Heart and the Moral Evil of sin 2ly He sanctifies by applying the Word Joh. 17.17 1 Pet. 1.23 By applying the Command to make the Conscience stand in awe by applying the promise to outbid Temptations by applying the Threatnings to restrain them from outbreaking in sin And lastly he proves a Spirit of Consolation by manifesting the great Happiness of Believers both in this Life and that which is to come It is by the Spirit we take up the Reality and Excellency of these Priviledges that are freely given us of God even in this World 1 Cor. 2.12 It is by the Spirits light we understand what is the Hope of our Calling Eph. 1.18 2ly He proves a Comforter because he helps the People of God to apply the Promise for which cause he is called the Spirit of Promise Eph. 1.13 3ly He Comforts as a Witness He Witnesses to our Adoption Rom. 8.15 16. He testifies to the Truth and grouth of our Graces Use 1st For instruction This lets us see why many of the Godly are not Assured of their renewed state It is because through grieving of the Spirit the presence of the indwelling spirit is not so clear to them Use 2d Of Consolation to the Godly that have this Indwelling Spirit They would from this conclude the Renovation of their state But lest they doubt of their Renovation when there is no ground of doubting They would consider First That they may have the Spirit of truth in them tho they may be ignorant of many great Truths as the Apostles were before Christ's Resurrection if they believe Love and Practise what they know 2ly They may have the Spirit of Prayer in them though they have not that withgate and liberty in Praying through a defect of
blessedness together with this that it carries 〈◊〉 the bosom of it a removal of all Evil engageth 〈◊〉 to long for it It is our diffidence of the certainâ— of this happiness and our Carnal Minds wherebâ— we are strongly affected to Bodily and external gooâ— These two make us unconcerned and indifferent as 〈◊〉 our going hastily to Heaven 2ly This Patieâ— waiting for Heaven imports our expectation of 〈◊〉 we would believe that it is keeped for us 1 Pet. â— 2ly We should believe we are keeped for it 1 Pâ— 1 5. 1 Pet 4 last 2 Tim. 1 12. This firm expectâ—tion of Heaven is necessary for defending us agaiâ— Worldly Allurements and fixing our Love to Goâ— 3ly This Patient waiting imports in it an endâ—ing of Crosses without Fretting without Faintinâ— we should not fret under Persecutions under Perâ—nal Chastisements under the labour and toil of Duty under the singularity of Crosses under the Assaults of Satans Temptations which may be violent strange and frequent we should kyth our Patience in the want of fretting under Crosses by our Love to God complyance with our present Duty and our loathness to take sinful courses for our relief 4ly This Patient waiting for Heaven imports a protracted and continued hope See Psal 71 14 Col. 1 19 1 Pet. 1 13 Heb 3.14 It is necessary because it is long betwixt the promise of it and the performance of it 2â—y Our Work continues and therefore our hope should continue 3ly Our Tryals may continue and therefore our Hope should continue 4ly We have good reason to continue our hope under continuing Tryals because God has born through formerly the Saints under alle long Tryals and the experience we have had of Gods through bearing us in our former Tryals should make us believe that he will carry us through all the Tryals that is befor our hand Use of this is If we would wait patiently for Heaven as the Text bids us we must strive for an all of Patience Col. 1.10 and for this effect we should acquire much of the Art of Self-denyal Verse 26. Likeways the Spirit also helpeth our Infirmities HEre the Apostle gives us an other Ground of Comfort under the Cross viz That tho the Saints be compassed with Infirmities yet the Spirit supports them under those and doth as the word in the first Language imports join himself with them in bearing of their Burthen Observe The Saints under Crosses have Infirmities both Moral and Physical Moral Infirmities such as Discontent as Jonah had Impatience which Job had a share of Unbelief with David Psal 77 Partial Atheism Psal 73 Pride with Hezekiah Isai 39. Passionate revenge with David in the case of Nabal Selfishness with those People that lived in the days of Hagai who Builded their own houses and forgot to Build the house of God weariedness in Labour and toil in Duty with Moses who wearied in the toil and labour of the Government of the People Partial Hypocrisie with David in the matter of Vriah 1 Pet. 2 1 2ly They are subject to Physical Troubles because they meet with Challenges for their old and new Sins under the Crosses which makes them apprehend their Crosses to be wrathful and makes them fear their continueing and grouth In the 3d place They are subject to Bodily Frailty and Sickness and Death which certainly contributes to make the Cross the more uneasy The Saints subjection to these manifold Moral Infirmities should bâ— a motive to humble them and to make them watchful lest they break out into gross Transgressions by them For when I say the Saints are subject to those Infirmities my meaning is not that the tract of their life is spent in outward Acts signifying the Predominancy of these ills in their heart for the Godly Man does no Iniquity in that sense See Psal 119 2 1 Jo. 3.8 But when I say they are subjsâ—ct to Infirmities my meaning is That Corruption tho it be broken in its Power in Believers yet it is partially Acting with their Graces There is another Use And that is Since the Saints are subject to physical Throuble then they need not wonder that besides the Persecution they sustained for the Testimony of the Truth they are lyable to manifold personal troubles since the Saints have been tryed with those before them Observe 2ly That the Spirit supports the Saints under their Infirmities he keeps them from despair under their most violent Temptations Psal 42.5 Psal 73 23. and 73.3 Lam. 3.13 The Spirit supports the Saints by giving them a prospect of Heaven Eph. 1.18 this cures their impatience and discontent 2ly He supports them by discovering the Truth of their Grace 1 Cor. 2.12 this was the way he supported Job 2ly He supports them against Temptations to Sin by discovering the odiousness of Sin to them this was it whereby he keeped David from yeilding to the Temptations of fretting against the prosperity of the Wicked the Spirit did convince him that if he gave way to that Temptation it were upon the matter an denying of the necessity and advantage of Piety Psal 73 17. 4ly The Spirit keeps a man from sinning under the Cross by fixing a man in such thoughts as may best preserve him from these sins he is presently tempted to and therefore when the Spirit would preserve David from despair Psal 77. He fixes his thoughts on the former kindnesses of God towards him He called to mind the former days 5ly He supports the Saints by strengthening the habits of Grace Eph. 3.17 and this makes their Gracious Work more easy 6ly He applys the promises to them and so makes them cheerful in their duty notwithstanding of their Infirmities 7ly He gives them access to God in Prayer as the Text afterwards tells us Vse 1st This lets us see That common Courage will not bear us through our Infirmities 2ly This refutes the Worlds Atheism because it evinceth that there is an efficacy in the Spirit that supports the Saints under their Infirmities 3ly It bids Crossed Christians under their Infirmities be careful to obtain and entertain the Spirits presence by shunning Legality Worldlyness and Sensuality greiving the Spirit Repelling his motions and quenching them we should Pray much to God for the Spirit Luke 17 18. We should labour to attain the Spirits presence by the use of Ordinances next we should be careful to refer our through-bearing to the Spirit and not to our selves Verse 26. For we know not what we should pray for as we ought but the Spirit it self also maketh Intercession for us with groanings which cannot be uttered THE Apostle doth instance the particular help the Spirit affords us in Prayer To prove that the Spirit is the helper of our Infirmities under the Cross Observe 1st That Prayer is a very suitable Exercise to Crossed Christians 2ly We are very ignorant what to Pray for or how to Pray 3ly This indisposition for Prayer is removed by the Spirit And 4ly Where the Spirit removes
pursueing our necessary Good 7ly Our peremptoriness in seeking what we would be at without submission makes us miscarry we should be absolute in our Desires but it is for what is absolutely promised in all other things we should leave God the liberty of his disposal 8ly Our unbelief makes us miscarry in the Manner of our praying James tells us that what we ask we should ask in Faith James 1.3 9ly Presumption is the cause of our miscarriage when we do not found our Prayers upon Promises Psal 119. Remember thy Word to thy Servant upon which thou hast caused me to hope A 10th Cause is selfishness and the want of a publick Spirit when we pray for our selves and neglect the Saints Eph. 6 17. We should pray for the peace of Jerusalem Psal 122. 11ly We miscarry when we neglect the Confession of Sin and Thanksgiving to God for Mercy see Dan. 9. Phil. 4.6 Confession is necessary for strengthning of Faith Thanksgiving makes way for the obtaining of further Mercy And 12ly Want of an firm Belief of the Power and Efficacy of Prayer which makes us be unfrequent in it when we get not our will at the first when we are called to pray always Eph. 6.17 and to pray without ceasing 1 Thess 5. Use is since we are so ready to miscarry in the manner of our praying we should be far from thinking that our Acts of Devotion are meritorious before God and we should reckon that when God hears any Prayers we put up to him he evidences his rich Grace in overlooking our Infirmities that stick to our Prayers Observe The Spirit helps us to pray aright 1st Because it is his inward Light that discovers what is expedient for our Good he sets us on a right Choice he makes us prefer Spiritual Mercies to Temporal Mercies he makes us prefer the Mercy of the Cross to our Deliverance from it he makes us prefer the Spiritual Good of our Neighbours before our own Temporal Good he gives our heart a right sett as to its choice 2ly The Spirit gives us the clearest view of Gods Attributes and his relation to us and so presents the Object of Prayer aright to us Rom. 5.5 3ly The Spirit glorifies Christ and enclines the Soul to give him his due and makes the Soul acknowledge his Merit as the ground of our expectation of Mercy and makes the Soul look on his Intercession as the appointed Mean to obtain the same Eph. 1.18 John 16.14 4ly The Spirit is a Spirit of Promise and leads the Soul to the Promises of God in the Word which are the Foundation of our Expectations of Mercy Eph. 1.16 John 14.26 5ly The Spirit encreases a great Esteem of Spiritual Mercies in the Hearts of the Godly and makes them pursue with fervent Desires the obtaining of the same Paul tells us Rom. 8.5 That those that are after the Spirit do mind the things of the Spirit 6ly The Spirit discovers a mans Evils to him and so makes the Creature humble in its Addresses to God he is a convinceing Spirit John 16.8 7ly The Spirit is a Spirit of Faith and therefore he keeps up the heart in believing under the sense of Guilt Corruption and Temptations 2 Cor. 4.13 And this Faith in Prayer makes way for returns to it unbelief being a great Restraint to God's working for us When it is said the Spirit interceeds for us the meaning it that our Intercession flows from his Influence This Intercession is not like Christs Intercession for he interceeds for us when we make no intercession for our selves as witness his Intercession for Peter when he fell but the Spirit is said to interceed for us when he makes us interceed as it is said in Matth. 10. That we do not speak but it is the Spirit of the Father that speaketh in us The Spirit assists us in Prayer by causeing a fervour in our Desires and bringing us into a cordial submission to his Will he makes us groan he makes us pray according to the Will of God This lets us see that we are to depend on the Spirit of God for his assistance in Prayer as being convinced that we cannot pray aright without him The darkness of our mind as to spiritual Things the disquiet of our Conscience and perverseness of our Will the disorder of our Affections makes it impossible for us to pray aright without his help And therefore in all the Course of our Walk we should be tender of grieving this Spirit lest by doing so we marrâ— our Devotions which are the great Mean of our intercourse with God Observe That under Crosses the Saints may be very indistinct as to their Prayers they have groans unutterable that is they have such Desires as that they cannot give an perfect and explicite Account of The Text says plainly That they know not what to pray for as they ought their Faith may be up and down in their Prayers as witness Davids practice in the Psalms their Petitions may be upon the matter inconsistent and yet they do not know many a desire had Job to God that he would take away his life and yet undoubtedly he had his own desires for delivery many a time they are forced to sist in a Petition for help in the General without condescending to particular Requests because they are ignorant what is expedient for them but all the irregular desires of the Saints in such a case does not come from the Spirit but only the lawful Desires that are mixed with these irregular Desires these are called the Sense and Meaning of the Spirit which God approves of in the next Verse Now these confused Prayers of the Saints they arise from various Causes 1st From dark Providences this was Jobs case When men know not the Cause why God afflicts nor the Ends which he intends to bring about by the Affliction it is no wonder then they be indistinct in their Prayers they know not what to seek of God in this Case 2ly When men are under the Apprehensions of imminent great Trouble causeing a fear that they may be overcome by the Trouble the Creature is at a stand and knows not what to desire even innocent finite Nature while it is seiled upon by these great Fears the Mind is not free at the time to have the actual uptaking of what is fit to be desired or expected of God for the finite Mind is detained in the Contemplation of the greatness of the Trouble that is coming on them see Christs Words John 12.27 3ly When Corruption is tumultuating in the Heart and Grace fighting against it the Spirit lusteth against the Flesh and the Flesh against the Spirit it is no wonder the Soul be troubled with contrary Tydes of contrary Desires 4ly While the Soul is troubled with sad Challenges of Conscience for sin that vexation of mind caused by these Challenges makes the Creature unfit to take up the particular state and condition of their Soul so that they cannot
have distinct Petitions to God about their condition and therefore David Psal 38. When he fears Gods rebukeing of him in Wrath all that he wins to is All my desire is before thee and my groaning is not hid from thee Psal 38 9. This speaks out what sad Condition the Saints may be in sometimes when they are under this confusion They would not conclude that they are in an unrenewed state on the account of this condition neither would they reckon that all of their Prayers they put up to God in this condition are refused by him for God observes what is regular in their Desires and accepts it tho it be mixed with many irregularities as the next Verse tells us and this is an Evidence of the great Favour and Grace of God to his own and this tells us that the prevalency of Prayer springs more from Divine Favour than from its own absolute and intrinsick Perfection Observe next that in the sad conditions of the Saints they are called to fervency in Prayer this is necessary if they would imitate Christ in his Prayers and if they would imitate the Saints Practice according to the Scriptures And 3ly The Fervour of Prayer is necessary for the prevalency of it for as James tells us that the effectual fervent Prayer of the Righteous avails much with God if men would win to fervour in Prayer they would labour to be under the fullest conviction of the necessity and usefulness of the Mercies prayed for Verse 27. And he that searcheth the Hearts knoweth what is the mind of the Spirit because he maketh Intercession for the Saintâ— according to the Will of God HEre the Apostle adds the Consolation thâ— God accepts the indistinct and confused Prayers of the Saints and he gives the reason of this acceptance 1st He knows what in these Prayerâ— flowes from his Spirit men in confusion cannot takâ— up what is the good and what is the bad of theiâ— Prayers but God can take it up because he searcheth the Heart and by searching knowes what iâ— perfectly in it and so can accept the good and refusâ— the evil in them 2d Cause of acceptance is Thâ— good of these Prayers comes from his Spirit and therefore he cannot and he will not refuse the good desires that are excited by his Spirit sent into theiâ— Hearts A 3d. Cause is these good Desires anâ— Intercessions are made for the Saints for their Spiritual and Eternal Good whose Felicity God intends to bring to a Perfection A 4th Cause is that this Intercession made by the Spirit is according to the Will of God that is according to his Promise for the Spirit excites no desire in a Saint for any good but what is promised of God 2ly Thir desires are according to the revealed Will of God which is the Rule of Duty and agreeable thereto the Desires excited by the Spirit are all lawful Desires 3ly Thir Desires are according to Gods Will because attended with submission to his disposeing Will. Observe 1st The Designation that God gets in the Text he is called the Searcher of Hearts and one that by searching perfectly knowes the Heart man by Reflections can but know his Heart imperfectly for the Lusts of his Heart are deceitful and darkens his mind that he cannot see all the evil that is in his Heart perfectly and the number and greatness of the evils that is in the Heart of the best marrs the mind of man from taking up the good that is mixt with these evils Next Satan does not perfectly know what is in the Heart he only can conjecture by the external Conversation and Temperature of the Body what is in it but God has the perfect knowledge of it he framed it and therefore knows it 3ly The Heart of Man as to its actings depends on Gods Influences the Heart of man is in the hand of the Lord and he turneth it whethersoever he will 3ly The internal Acts of a Mans Heart and Soul is regulate by the Divine Law and the Sum of the Law is to love the Lord with all our Heart alse well as to give him external Service and therefore he being Judge of them he must know them In a Word his Immensity and Omniscience makes him perfectly know all the Good and al the Evil that is in the Heart Use of this is first to exhort Folks to look well to the Heart that it be right for God knows it we should look to this that the Heart hate the Ill and love the Good 2ly This is very comfortable to these that are sincere for let the World calumâ—niate as they please God sees the contrary 3ly It may terrify the Hypocrite who professes fair and neglects the Heart Observe next That God accepts and hears the sincere Prayers of the oppressed Saints The Texâ— says he knows what is the mind of the Spirit thaâ— is he approves and hears the Desires excited by the Spirit in the Hearts of the Godly This is cleâ— from the returns he gives to those Prayers bâ— giving Spiritual and Temporal Mercies This Goâ— doth to keep his promise for he has promised tâ— hear the Prayers of his People 2ly To convincâ— the Atheistical World of a Providence And 3â— To testify his respect to Prayer and to endear thâ— Exercise to the Saints 4ly To testify his respect tâ— Christ for whose sake he hears them 5ly To testiâ— that Blessed Harmony that is amongst the Persons 〈◊〉 the Trinity in carrying on the Work of our Salvâ—tion The Father hears these Prayers that are dâ—ctate by the Spirit for the Saints Good 6ly Thâ— he may sweeten our Mercies as coming to us thâ— way and intimate his Love to his Saints therebâ— see Dan. 9. And 7ly That he may put a note oâ— respect on his Saints and shew the view of the moyen with him as he did to Moses and Daniel Use Seing this is a priviledge of the Saints Lâ—bour to win to these Prayers that prevails with God and for this effect First Labour to be renewed be Saints for it is only the Prayers of such that prevails with him 2ly See that your Prayers come not so much from the gift of Prayer as from the Grace of Prayer let them come from an Holy Inclination to promote your spiritual good they must come from the Spirit 3ly They must be lawful desires agreeable to his will 4ly They must be attended with submission 5ly They must be founded on the the promise 6ly They must be single Desires we must not regard Iniquity in our heart Psal 66.18 7ly They must be fervent groanings unutterable 8ly They must be attended with Breathings after the publick good of the Saints Eph. 6 16 9ly They must be in faith Ja 1 3. 10ly They must be free of resentment and revenge see 1 Timothy 2 8. Use 2d Of Tryal Since the great reason why the Lord hears the Prayers of his People is because they flow from his Spirit ye would try whether your
indisposition he helps the Christian with groanings unutterable For the 1st Prayer is necessar for crossed Christians because it is the Way to obtain Heavenly Wisdom to understand the meaning of Providence Iam. 1.5 2ly Prayer is the Way to obtain strength to bear the Cross Psal 138. In the day I cryed to thee thou strengthned me with strength in the Soul 3ly Prayer quiets the Mind see Phil. 4.6 see Hannas case 4ly It is the Way to obtain Delivery Psal 50. Call upon me in the day of thy trouble and I will deliver thee 5ly Because under Affliction we are ready to be tempted by the Devil we had need to be armed with the Spiritual Armour and Prayer is the Exercise whereby we put on that Armour Eph. 6.17 The Use of this is if we be afflicted we should pray Isa 5. Motives to engage us to this Exercise Are 1st God sends the Cross upon us and designs and expects we should pray under it Hos 5. last 2d Motive is Satan takes advantage of our external Lot to tempt us therefore we have need to go to God to get strength to resist him 3d. Motive is our external Lot may occasion a fit Disposition for Prayer to us a crossing condition and Lot disposes us to be humble to be serious and penitent 4ly God offers us by our Crosses an opportunity to have an fresh Experience of his seasonable Help which may prove afterwards a Confirmation to our Faith Use be not tempted by the Devil to forbear Prayer under your Cross for that gratifies Satan and makes you naked and exposed to his Temptations let neither your former guilt nor present indisposition hinder you to go about this Duty When Simon Magus was under the gall of bitterness and bond of iniquity Philip even in that case exhorts him to pray see Acts 8. Observe that we are very ready under Crosses to miscarry in the matter of our Prayers we know not what to pray for as we ought says the Text The Reasons are 1st Our Ignorance of Gods Designs under the Cross and so we are ignorant how to comply with these when God crosses a Saint he intends to challenge them for sin to excite them to their duty to try their Grace to give them new Experience of his Support But the confusion of our Mind indisposes us to take up these Designs and so we are unfit to pour out our Desires to God to comply with these Designs A 2d Cause is our Ignorance of Gods Promises in his Word which Promises should regulate our Desires for the Promises are the Foundation of our Prayers we should pray for nothing but what is promised A 3d. Cause of our Mistake is our ignorance of our Spiritual Wants the knowledge of which affords us fit Matter for Prayer A 4th Cause is our Impatience and Pride of Heart under Crosses which prompts us more to seek Delivery from the Cross than to obtain Edification by it A 5th Cause is our inordinate Affections to predominant Ills which prompts us to be remiss in our Desires after mortifying Grace and to entertain sinful Intentions to improve the condition we are in to the gratifying of these Lusts A 6th Cause is Earthlymindedness disposeing us to prefer earthly Things to Heavenly contrary to that Mat. 6.33 Use of this is 1st We should not be proud of our Prayers to God under Crosses or reckon with the Pharisee Luke 18. That God is oblidged to hear us for them seing we are so subject to mistake in the Matter of our Prayers 2ly We should not be angry at God for not giving Returns to our Prayers seing we are so subject to mistake in the Matter of our Prayers and we should observe the Divine Providence answering more our Necessities than irregular Desires A 3d. Use is Since we are so subject to mistake in this matter we should be much given to Meditation and due Preparation of Heart to consider what is fit for us before we rashly bring forth our Desires before God A 4th Use of Exhortation is we should labour to have fit and proper Matter for our Prayers to God under our Crosses and for that effect we should imitate the Saints to pray for what they prayed for under the Cross we find them praying for Support under Tryals Psal 133. We find them praying for the pardon of their sin for Light to know their Way and for the Blessing of the Cross 2ly We would labour to have Prospect of the Designs of Providence that the Matter of our Prayers may be in complyance with these Designs 3ly We would labour for a single Intention after Gods Glory and our Spiritual Good that our chief Desires may run after the Communication of Gods Grace to promote those Ends Observe we are not only ready to miscarry in the Matter of our Prayers but also in the Manner of our Prayers the Text says we are ignorant not only what to pray for but how to pray becomingly as the Word may be translated I shall clear the Truth of this by instanceing the many miscarriage of People in the Manner of their Prayers And 1st They may mistake in the Object of their Worship by presenting God under some external Image or in their fancy ascribing some likeness to him seing he is an invisible Spirit and we are forbidden to make any representations of God either external or internal in our Fancy for to do this is against the Second Command A 2d Mistake we are ready to fall in is We look on God the Father as hardly accessible by us and as one that is not so ready to hear us as Christ would be which apprehension Christ cures by telling us that the Father himself loveth us and the Scripture cures it by making the Fathers Love the Fountain of our Redemption A 3d. Is our going immediatly to God and miskenning of Christ We should come to the Throne of Grace being encouraged by his Intercession springing from his Sympathy with us Heb. 4. last We should found our expectation of our Mercy upon his Merite this is to ask in his Name this is to go in to the Holiest by the New and Living Way by his Blood Heb. 10. Self-righteousness obstructs this A 4th Cause of our miscarriage is the want of singleness in our Intentions to use our Mercy not as Fewel to our Lusts but as a Mean to glorify God therefore Heb. 10. We are desired to draw near to God with a true Heart A 5th Cause is our Formality which makes us judge with the Pharisee Luke 18. That the external Act of praying is obligeing to God and meritorious with him whereas we should lay only the stress of procureing our Mercies on Christs Merite and use Prayer as an appointed Mean for obtaining of our Mercy 6ly Our Stupidity and want of sense of the Necessity and Excellency of Spiritual Mercies makes us miscarry in the Manner of our Prayers it makes us faint in our desires and not fervent in
the Sacrament And 3ly We see the Truth of the Divine Threatning in the Covenant of Works because he bore the same Punishment for kind that was threatned in that Covenant 4ly We see the care that Christ has to remove the fear of Death from us Heb. 2.15 5ly We may be assured that a living Christ will save us since he dyed to reconcile us to God Rom. 5.10 6ly We may expect the total Crucifixion of the Body of Sin and Death by the diligent use of the Means of Mortification since he dyed to procure the same Rom. 6.6 7ly We see the Fathers good Will to conferr the Covenant-Good on us since he exposed his Son to Death to make way for the same From his Resurrection inferr since it was the first step of his Exaltation after his self denying Obedience Phil. 2. We may see from this the Fathers readiness to reward the self-denying Obedience of his People 2ly We may see a Confirmation of his being the Son of God from it Rom 1.4 3ly We may see the Fathers care to vindicate him from the Calumnies that were laid on him he was reckoned to be a Blasphemer and a false Teacher God raised him from the Dead for a vindication from these Calumnies 4ly We may inferr we have sufficient Ground to expect our Spiritual Life from him Rom. 6.11 5ly We may expect the Resurrection of our Body from him seing his Resurrection was a Pledge of our Resurrection 1 Cor. 15.20 23. 6ly From this we may inferr that we have an good Ground for our Faith of Justification through Christ because he raised him from the Dead to give us assurance of his Absolution as our Soverty 1 Pet. 1 21. From Christs Session at the right Hand inferr 1st That we should set our Hearts on things above where he is Col. 3.1 2ly That we should cast the Anchor of our Souls Hope within the Veil because Christ the Forerunner is there Heb. 6.20 If he be there he'ell fetch us to himself that where he is there we may be John 14.2 3. 3ly From this we have a further confirming Ground for the answer of a quiet and peaceable Conscience notwithstanding of sin 1 Pet. 3 21 2â— 4ly We may expect for our Consolation the Mission of the Spirit of God to us John 16.7 for he goes to Heaven for that end Acts 2.33 5ly We may securely expect that all things will be mannaged for the safety of the Church seing this Session at the right Hand includes in it a Power over all Flesh that he may possess these hâ— has given him with Eternal Life John 17.3 6ly We need not fear any opposition made to our â—alvation seing the frustration of that is included iâ— Christs sitting at the right Hand since the Fatheâ— gave him that Session at his Right Hand as a Pledge of that total Victory over all our Personal Enemieâ— Psal 110.1 From Christs Intercession the People of God mâ— expect that Spiritual Benediction spoken of Numb â— last verses They may expect the Unity the Preservation from the Evils of the World and the seven other things prayed for in the 17 of John Theâ— may expect Grace and Mercy to help in time oâ— need Heb 4. They may expect perfect Salvation Heb. 7.23 They may expect the presenting of therâ— imperfect Prayers to God Rev 8.3 He offers 〈◊〉 the Incense of the Prayers of the Saints The Church may expect his â—ntercession for them whiâ— they are in a Low Condition Zech. 1. This Intercession will be prevalent 1st If 〈◊〉 consider his Sympathy Heb. 4 2ly Consider hâ— is called the High-Priest in the New Testament inaugurate by Oath Heb. 7 it is founded upon Blooâ— Next it is founded upon the Promise made to Chrisâ— and the Promise made to us Likeas it cannot be bâ— prevalent because of the great Affection the Father bears to the Son and if ye consider that Mystical Union that is 'twixt him and us Use of Consolation 1st To such as are at 〈◊〉 distance from God and have not clear views of hiâ— This High-Priest is appearing before God and is a no distance from God 2ly It 's comfortable to suâ— as are jealous that God may forget them but this Intercession secures the contrary because this true High-Priest carries the Names of the true Israelites upon his heart before the Lord for he is the truth of that Levitical Priest that had the Names of the Twelve Tribes of the Israelites writen on his Breastplite 3ly It is comfortable to those that meet with Satans Temptations because he prays for such that their Faith fail them not Luke 22.23 4ly It 's comfortable to such as miss the Spirits Presence John 14.16 Verse 35. Who shall separate us from the Love of Christ shall Tribulation or Distress or Persecution or Famine or Nakedness or Perrill or Sword Verse 36. As it is writen For thy sake we are killed all the day long we are accounted as sheep for the slaughter Verse 37. Nay in all these things we are more than Conquerors through him that loved us HEre the Apostle prevents another Discouragement ariseing from Trouble He had prevented Discouragements ariseing from Sin in the former Verses And now he prevents a Discouragement ariseing from fear that our Trouble may draw us from the Love of Christ The Question here proposed anent it imports a strong denyal that any Trouble will drive us from the Love of Christ And this is clear that through Christs Assistance we are more than Conquerors The Apostle adds a Description of Christ from his Love to hold out that Loâ— is the Principle of Assistance and he wills us to be assured of his love to us by proposeing his own Example to us to imitate Paul was Assured of bâ— love to him as the last Verse in the Chapteâ— sheweth Observe 1st here That the People of God arâ— subject to all the Evils here enumerate And 1â— To Tribulation which is taken for Distempers anâ— Pressures on the Body the Reason of it is 1st Tâ— humble them under these Notes of Respect God pâ— on them as Hezekiah was Isa 38. 2ly To try theâ— Patience Job 2. 3ly To excite Repentance Psaâ— 38. 4ly To set them to Prayer Psal 6. 5ly Tâ— presignifie their Mortality and to make the Worâ— werch to them 6ly That they may have an entire Faith in God 2 Cor. 1.12 And Lastly the God may give them fresh Experiences of his Suppoâ— and Relle Vse Improve all the Distempers of your Bodie for these Ends. Observe 2ly That the Godly are subject to Dâ—stress or Anguish of Mind that is Perplexity ariseing from a doubtfulness about our delivery and the methods of it This is done by God that the Delivery may be seen the more to be of him see Exoâ— 14. 2ly He trystes them with this to try whether their Faith be grown stronger or not with their former Experiences see that same Text. 3ly Thaâ— they may prize their Delivery the more Hezekiâ—
the Gift of Prayer which stands in a clearness of Conception of things needful and a clearness of Expression if they have fervent single desires after spiritual good and these desires put up in the Name of Christ 3ly They would consider that tho Believers may want sometimes that Peace passing understanding that Joy unspeakable and Glorious the Spirits Testimony for their Aodption that full and free Application of the Promises Yet they may have the Comfort of the Spirit if they have that support in their Mind and calmness in their Conscience as makes them cheerfully go about their duty and hear their Crosses 4ly They would consider That the Spirit may be a sanctifying Spirit to such who are overtaken with Temptations at a time Gal. 6.1 and whose fervour of their first Love is abated Rev. 2.5 If their Exercise be to keep a good Conscience towards God and Man and if the tract of their way be to please God A Third Use of Exhortation to the Godly That since the Indwelling Spirit is a sure evidence of a renewed state they would Labour to entertain the presence of this Spirit in their Hearts And first they would entertain the presence of the Illuminating Spirit First By using all appointed meanes for the encrease of Knowledge 2ly By depending on the Spirit in the use of these meanes for the growth of Knowledge and not on the quickness of our understanding 3ly By having single desires after Knowledge by desireing the same not for Vain-glory or By Ends but for Gods Glory and our own and others Education Next We would entertain the presence of the Spirit of Prayer First By applying our selves seriously to that Duty as Daniel did Daniel 9. 2ly By being constantly exact in our Life which ministers confidence to us in Prayer 3ly By Examining our own Condition that we may not want matter for Prayer when we go to God 3ly We would entertain the Spirit of Sanctification by watching against Temptations and by the use of all appointed meanes for the Communicating of the Spirits Grace and searching after the Evils of your Heart and by knowing the plagues of your own Heart ye may know what Evils ye are mostly to set your selves against by Repenting for them Praying against them and watching in opposition against them 4ly Ye would entertain the spirit of Consolation As 1st By improving his Comforts to make you Cheerfully obey Astâ— 9.31 And 2ly By forebearing to drench your self too much in Worldly Comforts Jo. 14.17 Verse 9. Now if any man have not the Spirit of Christ he is none of his HEre is a Certification of the distance of all from Christ that want his Spirit And this is given on purpose to make the Romans make enquiry whether they have the Spirit or not This Spirit is called the Spirit of Christ 1st Because he meritoriously procures him Gal. 3.14 2â—y He is primarly possessed by him he possesses a greater number and measure of his Gifts than any of his Members John 3.34 Isa 61.1 3ly The Communication of the Spirit flowes from his Intercession John 14.16 4lyâ— The dispensation of the Spirit is from him John 15.26 and 16.7 And 5ly The Spirits Work â— to glorify him and to apply his Purchase John 16.14 From the Words observe 1st That all that have not the Spirit of Christ are none of his The meaning is not that these that have not Christs Spirit they are none of them elected or that the Salvation of such is not transacted for in the Covenant of Redemption for the Elect themselves may be Children of Wrath Eph. 2.2 and void of Christâ— Spirit alse well as others But the meaning is that the man that wants the Illuminating Praying Sanctifying and Comforting Spirit Christ hath noâ— that Interest in them that he hath in Actual Believers they do not so belong to him as they doâ— that is by vertue of the Fathers actual Donation iâ— time which stands in effectual Vocation John 6.37 38. they may be entrusted to him in the Covenant of Redemption but yet if they be void of Christâ— Spirit they are not effectually Called 2ly They do not belong to him by vertue of their personaâ— Resignation to him they cannot offer themselveâ— as a living and acceptable Sacrifice to him without Christs Spirit 3ly They do not belong to him by reason of his Conquest of them of redeeming them from the Dominion of Sin and Satan because a man that wants Christs Spirit is under the Tyrrany of both 4ly They belong not to him as his Members by Mystical Union for as that Union is made up of Faith on our part Eph. 3.17 so it is made up by the Communication of his Spirit on his part 1 Cor. 6.17 5ly They are not his by that near relation of his Spiritual marriage so as to be his Spouse because without Christs Spirit they cannot quite the Law as a Husband and consent to be married to Christ Rom. 7.4 For to quite our own Righteousness is a Work far above the power of our Faculties without the Communication of the Spirit of Grace 6ly Neither can a man void of Christs Spirit belong to Christ in this sense As tho the Mediator stood obliedged by vertue of the Covenant of Grace to conferr upon him Justification Adoption and Sanctification and to bring him to Glory For by vertue of that Covenant he is only tyed to conferr these things on sincere Believers now these that are void of the Spirit have no sincere Faith It 's true Christ may be engaged by vertue of the Covenant of Redemption to bring some who for the present are void of Christs Spirit into an Estate of Justification Adoption and Sanctification But for Answer 1st That Obligation lyes not on him by vertue of the Covenant of Grace made with the Church or the promulgate Gospel to them But that Obligation lyes upon him by vertue of that undertaking that he makes to his Father in the Covenant of Redemption Likeways when he undertakes to possess them of an Estate of Justification Adoption and Glory he doth not undertake to bring them into that 〈◊〉 state and Condition and that they should be voiâ— of the Spirits Presence while they are in that Estate but he undertakes to bring them into that Estate bâ— Communicating of his Spirit to them Now that no man that wants the Spirit of Christ can so belong to him as actual Believers do appearâ— by this we cannot belong to Christ without receiving him and it 's in the Word of the Gospel that â— receive him now when we receive him in the Gospel we receive him and his Spirit together See Gal. 2.3 Therefore is it that the Gospel is called the Ministrâ—tion of the Spirit 2 Cor. 3 8 The use of this is to reprove the unrenewed world that are void of the Spirit for believing they haâ— an actual Interest in Christ and in the Priviledges of the Gospel Covenant the reason of this Mistake is They