THE INTEREST OF THE SPIRIT IN Prayer. By H. Lukin. LONDON, Printed by J. D. for Brabazon Aylmer, at the three Pigeons in Cornhill, 1674. READER, THe following Discourse was a Sermon preached some years since, and one that heard it, desiring a Copy of it, I did at length yield to his importunity, and sent it him, as now you see it, with the addition of these few Latin Quotations, which I do not use to interrupt the attention of ordinary hearers with in popular Discourses; and this I did, not purposing to make it thus public, but having once transcribed it, I consented further to the desire of some to have it printed, but never had opportunity to review what I had written from the first time that I sent it till I saw it from the Press. This I thought meet to advertise you of, that you may not expect much accurateness (though you knew not the Author before) nor a clear and full discussion of such things, as a discourse of this nature would allow, only some brief touches of it. I hope none will complain of a bold pressing of Scripture to serve an Hypothesis, of propension to any party, of a slavish subjection to the Authority of great Names, of a Sceptical or Magisterial censuring of other Men of their Opinions; I have endeavoured to show that candour, freedom, impartiality, moderation, that I may not be afraid of, or ashamed to own it as a Man, a Scholar, a Christian, a Minister, either when it is exposed to the censure of others, or at that day when every man's work shall be made manifest. I have, for the finding out of the truth herein, attended to two things, Scripture and Experience; both of which we should have a due regard to in our search after Truth. As in Physic, through practice and Experience be a great advantage to Men, and make things more clear, as Examples do Rules: yet if Men trust wholly thereto, the Emperical Physician may be deceived assoon as the Rational or Methodical: because there being so many things that effects depend upon, or may proceed from, it is very easy to mistake that for the cause of a thing, which is not the cause of it; and though they see the effects, they know not what concurs thereto, or what hath the chief influx into them: and I have oft observed and lemented men's being imposed upon by this fallacy of non causa pro causa, or taking that for the cause of a thing which is not, especially in matters of Religion. Besides, Men are apt to infer general conclusions from particular experiments, and so either measure themselves by others, or make their own experience a standard for the trial of others. So on the other hand, many times Men attain not the true sense of Scripture, while they consider things only in the Idea or notion, without examining how things are really in particular Subjects. I know we must not make Man the measure of all things as Protagoras in another sense. Men must be tried by Scripture, not the Scripture by Men. Yet we must acknowledge the Scripture speaks sometimes according to what really is: or, it speaks as things are sometimes found to be, not according to what is constantly or universally true. Wherefore I have endeavoured to find out what the Scripture, according to its ordinary stile and manner of speaking may intent in such places as I have had occasion to inquire into: and have likewise observed and examined what is the ordinary experience of sober serious Christians, who dare not boast of such things as they have not really found in themselves, but have that experience of God's Gracious working in them which they would not want for the whole world; and which doth establish them more firmly in the belief of Spiritual things than to be shaken by such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or vain-spirited persons, as are not likely to be acquainted with such matters, or to be competent Judges of them. There are some Erratas in the Printing, for those who are in the few words of Hebrew, Greek and Latin, as the Learned only can take notice of them, so they know how to correct them. There are some small faults in pointing, and omissions of a letter in some places which any ordinary Reader may know how to rectify. The more considerable you may correct thus: ERRATA. Pag. 35. l. 13, r. as he knows. P. 39 l. 3. r. riches of his Mercy. P. 48. l. 19 r. desultorians. P. 55. marg. r. Gen. 45.26. P. 59 l. 17. r. do confidently. P. 61. l. 4. r. the Philosopher speaks. P. 73. l. 17. r. ingenuously. P. 75. l. 4. r. desired. P. 83 l. 12. r. to assist. P. 100 l. 6 r. in Prayer. The Interest of the Spirit in Prayer. Rom. 8.26. Likewise the Spirit also helpeth our Infirmities: For we know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us with Groan which cannot be uttered. THere are two Things which are the chief Trouble of Christians in this world; inward Corruptions, or the Remainders of Sin; and outward Afflictions, or Tribulations. Against both these doth the Apostle comfort and encourage them in this Chapter, and in these words especially, wherein he shows how the holy-Ghost, whom our blessed Saviour had promised as a Comforter to his People, doth perform this Office, particularly, by assisting us in our Prayers. For the better understanding of the Words, we may observe, that by Infirmities, in Scripture, are understood either Afflictions, which we call natural Infirmities, or sinful Defects, or Imperfections, which we call Moral or Spiritual Infirmities. It is likely the Apostle understands the former, where he saith, 2 Cor. 12.10. he takes Pleasure in Infirmities. It can hardly be conceived how he should take pleasure in moral Infirmities, and without question he understands outward Afflictions, where he saith Christ was compassed about with Infirmities, Heb. 5.2. for he was free from all sinful Defects; 1 Pet. ●2▪ 22. He did no sin, neither was Guile found in his Mouth. Now if the Apostle should here speak of these natural Infirmities, it is certain the Spirit helps us against them, by assisting us in our Prayers; Prayer being an excellent Remedy against afflictions. Wherefore David, when he was in a great Strait, Psal. 109.4. resolves to give himself to Prayer: Which Words have much exercised Critics. But I think our English Translation hath fully expressed the Sense of them; and Prayer is a Remedy against Affliction. 1. As thereby we ease our Minds by pouring out our Hearts to God. Psal. 62.8. So the Psalmist expresses the Nature of Prayer. It is an Ease to us in Trouble to pour out our Complaints into the Bosom of a Friend, Job. 32.20. and we refresh ourselves by giving vent to our passion, if it be a Friend that will consider our Condition, and pity us in it: so by Prayer we open our Cause to God, or reveal our Cause to him; Jer. 11 20. Cap. 20.12. as Jeremiah expresses it: Isa. 63.9. He is afflicted in all our Afflictions, and pities us therein, Psal. 103.13. as a Father pities his Children. 2. Prayer is a Remedy against Afflictions, Psal. 138.3. as thereby we obtain support and Comfort under them, or Deliverance from them. And I may say as much of Prayer, Heb. 11.3. etc. as the Apostle doth of Faith, Jam. 5.16. the effectual fervent Prayer of a righteous Man avails much: It turned the Heart of Esau; Gen. 32.11. it put to Flight the Amalekites; Ex. 17.11. Numb. 14.17. It held God's Hand; Exod. 23.11. It turned away his wrath; Joshua 10.12.13. It stayed the Sun in the Firmament; It opened Heaven, Jam. 5.17.18. and shut it again; Yea time would fail me to tell of David, Asa, Jehoshaphat, Hezehiah, Esther; The Prayer made by the Church for Peter, which opened the Prison-doors; The thundering Legion in the Time of Aurelius, which were so prevalent for the Emperor against his Enemies, when he was in a great Strait, that he thereupon wrote to the Senate to forbear the Persecution of them, of which, amongst others, we may read Tertullia's Apology, Cap. 5. and Eusebius, Lib. 5. Cap. 5. And the Reason of this Efficacy of Prayer is, because they are his Children that pray to him, their Prayers are indicted by the Holy-Ghost, and presented by Jesus Christ. 3. Though God do not always answer the Desires of his People in Prayer, yet he many Times quiets their Hearts so as they go away satisfied, as one that hath left the Management of his Affairs in the hands of a Friend, who he knows is both faithful and able to look after them: As Hannah when she had poured forth her Soul before the Lord, 1 Sam. 1.15.18. went away, and her Countenance was no more sad. And we find that often verified which Bernard saith of himself, Serm. 32. In Cant. Quoties me Oratio quem pene desperantem suscepit reddidit exultantem et de Venià presumentem? he went to Prayer oftentimes even despairing, and returned rejoicing and confident of Pardon. Thus we shall find David beginning his Psalms many times, with mournful complaints, which he ends with Thanksgiving and Triumph; as particularly Psal. 6. Psal. 13. Psal. 22. Psal. 28. Psal. 69. Psal. 142. But Secondly; hereby sometimes are meant moral or Spiritual Infirmities; Psal. 10. as the Psalmist accounts it his Infirmity when he was ready to give up his Hopes; and to complain of God as if he had forgot to be gracious. And these are the Infirmities which the Apostle requires the strong to bear with in the weak. Rom. 15.1. Now here it seems to signify those spiritual Infirmities which we are subject to in our prayers, by what follows in the Text, and I shall make it more fully appear in mine ensuing discourse. Rom 8.35. It is said he makes Intercession for us; Which is not to be understood as if he did mediate or intercede for us, as Christ doth, who doth also make Intercession for us. Neither doth he intercede in us, using us only as Instruments to express his Mind, as evil Spirits speak by those who are possessed by them; but what he doth is by way of Assistance, lifting over against us, as the Greek word is by many interpreted, as he that lifts over against another to help him, when he is lifting at something that is too heavy for him: And he is said to intercede, because he helps us therein, or causeth us to intercede: As in one Place it is said the Spirit of Adoption cryeth Abba Father; Gal. 4.6. in another Place that We thereby cry, Abba, Rom. 8.15 Father.. 1 King. 8.13. As Solomon is said to build the Temple at Jerusalem, because he directed, encouraged, and furnished Materials for the Building of it. Both Christ, and the Holy-Ghost are concerned in our Prayers. Ephs. 2.18. It is by Jesus Christ through one Spirit that we have Access to the Father. 1 Jo. 2.1. Jo. 14.16.26. And the same Word translated Advocate, when applied to Jesus Christ, is likeways frequently applied to the Holy Ghost. And as Advocates do not only plead for their Clients, but many times dictate to them what they should say; So both Christ and the Spirit are as Advocates to us. And as Nathan did first suggest to Bathsheba what she should say, 1 King 1.12. etc. and then came in himself to confirm her Words, to second them, further to urge them: So the Spirit doth first assist us in drawing up our Petitions, for which Cause we are said to pray in or by the Spirit or Holy Ghost. Ephes. 6.18. Judas 20. And in this respect, as is generally supposed, he is called the Spirit of Supplication. Zech. 12.10. And when we have presented our Petitions, than Christ doth by his Intercession further confirm them, and plead with the Father on our Behalf. Now I shall show particularly what are those Infirmities which we are subject to in Prayer, and how the Spirit helps them: And the first Infirmity I shall speak of, is that which the Apostle here mentions in the Text, that is, Ignorance; we know not what we should pray for as we ought. He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which might be understood of an Inability in General, as that they know not to do right, which is according to the ordinary manner of Expression in several Languages, particularly the French, and Italian; and our English Bibles do well express that of the Evangelist, which hath puzzled many Critics, make it as sure as ye can: Matt. 27.65. But it is here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we know not what we should pray for as we ought. And this may be understood two ways, either of the Matter of our Prayers, that we know not, as we should indeed know, what to pray for: or of the manner of them, we know not what to pray for as we should pray. It is certainly true of both; As will appear by what I have here to say. First; we know not what we should pray for: we know not first what we stand in need of; such is the Latitude of the Commands of God, Psal. 119.96. and consequently the extent of our Duty, that although we may know how to express our Desires in some— Comprehensive Petitions, which according to a large Interpretation of them may reach to our several necessities; Yet we cannot pray explicitly for those several Mercies which we need. And again, so various are the Occurrences of our Lives, that we know not what particular temporal Blessings to pray for. As God caused a Gourd to grow up for Jonah, which he laboured not for: So, he prevents us with many Favours, which we cannot by our foresight or forecast contribute any thing to. Now as it is in Learning, those who have some Infight into it, may possibly, if they have Opportunity to furnish themselves with Books, provide such as may serve to inform them in some general and common Learning; But such is the vast compass of Learning, as that a young Scholar would not know how to furnish a Library, so as to have Books of all sorts to serve himself of upon all Occasions. Or, as in the Accommodations of Life, an ordinary Person may easily know how to furnish himself with necessaries, or what may serve him to live in a mean or sordid Manner: But there are many more things required to live neatly and handsomely, if a man be exact and curious, which an ordinary Man would not think of. Now thus it is in Matters of Christianity, if a man can satisfy himself to live at all Adventures with God Leu. 26.21. (as the Expression is in the margin of our Bibles) a little will serve his turn; But if a Man will walk circumspectly, Ephes. 5.15. or accuratly as a Christian ought to walk, taking heed to his Ways, pondering the Paths of his Feet, taking heed to his Spirit, keeping his Mouth as with a Bridle, filling up every Relation with the Duties belonging thereto, filling up every Duty with the Graces required therein, exercising the Grace's requisite to every Condition; loving Enemies, praying for those that persecute him and despitefully use him, denying himself, crucifying the flesh with the Affections and Lusts, watching against Temptations, there is much required to such Manner of Life, and we shall have many particular Mercies to beg of God in Order thereto. Secondly; We know not what is meet and convenient for us to ask; and so sometimes, as the Sons of Zebedee, Matt. 20.22. ask we know not what. No man knows what is good for him in this Life. Eccles. 6.12. And so we pray many Times for that which would be a Cross or a Curse to us, rather than a Comfort or Blessing. What we pray for as Bread, would, if God should grant it, prove as a Stone to us, Matt. 7.9 rather break our teeth then refresh or nourish us. Probably our Saviour might in these Words refer to some proverbial Speeches among the Jews: For there were Proverbs of like Import, or to the same Purpose, in other Nations, as the Learned know: As in these things there was a near Resemblance or Similitude, as to outward Show: But the greatest Difference as to their use and effect; So as a Child seeing some kind of Stone, as a Pumice-stone or some such like, might desire it, as Bread, to satisfy his Hunger; yet his Father, knowing what it is, would not give it him, as knowing how unfit it would be to answer the Child's End. And the like may be said of some Fishes, and Serpents; Yea of an Egg, and a Scorpion, if that be true which Naturalists report of them. The drift of our Saviour's Discourse is, that though Children are so ignorant as to desire many things as good for them, which their Parents see not good to grant, as knowing them to be improper means for the attainment of that end which the Children aim at, or propound to themselves; So we do many times in our Prayers fix on such things as God sees would not reach the end which we think to attain thereby: So that God does sometimes deny us in mercy, as well as answer us in mercy: For Riches, Honour, Wisdom, Learning, Beauty, Wives, Children are great Blessings, where God is pleased to make them so; But if we peremtorily and absolutely insist upon them in our Prayers, as Abraham for a Child, Gen. 15.2. as if all that God could do for him were nothing, if he went childless; God can give us them alone without that comfort which we expect with them, and so we receive them, as he did a Ring (which he had lost) with great Joy rewarding him that brought it, without taking much notice of it; but upon further Observation, saw, that there was his Ring without the Diamond, so that it was not worth the reward which he gave for finding of it: Outward good things, without that Blessing which should make them comforts to us, are not worth ask. Now the Spirit helps this Infirmity by giving us more Wisdom and spiritual Understanding. And here I shall do these two Things. First, show you that this Wisdom and Understanding is from the the Spirit of God. Secondly, show you how much this conduces to help us in our Prayers. For the former it is evident from the Testimony of the Scripture. The Apostle prays for the Ephesians, Eph. 1.17 that God would give them the Spirit of Wisdom and Revelation in the Knowledge of him. For the Philippians, Phil. 1.9 that their Love might abound more and more in Knowledge, and in all Judgement. For the Colossians, Col. 1.9. that they might be filled with the Knowledge of God's Will in all Wisdom and spiritual Understanding. All which doth imply that it is God that giveth these; and that he doth it by his Spirit, is without question, 1 Cor. 2.12. it being thereby that we know the things freely given to us of God. It is he that takes of the things of Christ and shows them unto us, Joh. 16.14. and so is a Spirit of Wisdom and Understanding, making Christians in their Measure quick of Understanding in the Fear of the lord Isa. 11.2.3. Now if we could not conceive of the manner of this Work of the Spirit, yet we should rest in this Evidence, that there is such an effect of it: And we may further suppose that he gives us an experimental Knowledge of Christian Graces or Virtues, by Working them in us, that he brings the Heart unto Wisdom, or causes us to apply our Hearts thereto, by awakening us to a serious sense of the great importance of heavenly things; and that he doth open our eyes, or elevate our Understandings to understand the marvellous things of God's Law, Psal. 119.18. Rev. 3.18. and so is as eyesalve to anoint our Eyes, that we may see. And if any shall yet expect a more satisfactory account of this work of the Spirit, let them consider how little it is that we understand of the nature of Light, Eph. 5.13. though it be that which makes all other Things manifest; And though we all by experience know the Benefit thereof, and serve our felves of it. Now in the next place I shall show how this helps our Ignorance in Prayer: and, first, we hereby come to understand more of the Compass and Latitude of our Christian Calling, and how far our Duty extends. Wherefore the Apostle, in the forementioned places, prayeth for this Knowledge, Judgement, Wisdom, and spiritual Understanding, Phillip 1.1. that they might be filled with the fruits of Righteousness; and that they might walk worthy of the Lord unto all pleasing, Col. 1.10. being fruitful in every good Work. Hence it is that serious Christians are so enlarged many times in their Prayers. Some men go to Markets or Fairs only for company or out of Curiosity, to see and be seen, and such are soon weary of being there, and may come home as soon as they please: But those that are men of much Business, and great Dealing, have many Occasions to take up their time, which cause them many times to stay late. Formal Christians have little to do with God when they come to him only for Company, or Custom; but a serious Christian, that understands the Business of Christianity, hath so much to do when he comes to the Throne of Grace, and the Favour of God, to desire towards him in so many particular Cases, and on so many Occasions, that he hardly knows how to get away; He hath such Duties to perform, which he wants Help in, to perform them as he knows he aught; such Graces to be strengthened, which are ready to die; such difficulties to be directed in, such Temptations to be strengthened against. Secondly; by this Wisdom and Understanding, we come to approve the things that are more excellent, Phil. 1.10. to value things according to their real worth, and so not to insist too peremptorily on temporal Mercies; As Christ submitted his natural Desires to the Will and Design of his Father. Matt. 26.39. So that we do not too much urge Petitions for outward Blessings, but (as David) Jo. 12.27. look upon it as an Answer to our Prayers in Trouble or Affliction, if God strengthen us with strength in our Souls, and account a sanctified use of Affliction, so, Psal. 138.3. Heb. 12.11. as thereby to be made Partakers of God's Holiness, as better than Deliverance from it. It is true, these acts of the Spirit upon the Soul, do but habitually qualify it for Prayer; and many suppose there is yet a further actual Assistance of the Spirit in Prayer whereby he doth suggest our very Words to us. 1 Cor. 2.13. Now to look a little more narrowly into this matter, we may observe, that God, who worketh all things according to the Counsel of his own will, Eph. 1.11. is pleased to work variously, as the nature of things doth require, or as may best serve his own wise and holy Ends. Our Salvation depends chief upon his effectual heart-turning Grace; But yet he makes his Providence many times subservient to this Grace: For we see he doth hereby usually cast men under such means, and into such Circumstances, as may best serve his Grace: though when he would make manifest the power of his Grace, and the rights of his Mercy, he will turn a man in his full Career to Hell, as he did Paul. So he usually makes Nature and other Means subservient to his Power, and to the operations of his Spirit: Yet when he would give clearer Proof of his divine Power, and when such subservient means fail, he shows that he hath no need of them. Of old he fed his people with Bread from Heaven, while they were in a Wilderness, and could not be supplied with Bread in an ordinary Way: But when they came into the Land of Canaan, and had Opportunity to eat of the Corn thereof, Josh. 5.12. the Manna ceased. So, when God gave a new Law by Moses; for gaining the greater Credit thereto, he endued him with extraordinary Gifts, and inspired him immediately by his Spirit; And so he did other Prophets, when he would recover his Church from some notorious Defection: But ordinarily, we know, he served himself of such as had an Education, which fitted them for that work, which he employed them them in; as will appear to any that shall consider that there were places of Education, which were called Schools of the Prophets: For it is evident from Scripture that there were certain Companies of them which did abide together in some considerable Number, because they were forced to go and build them another Place: and they were called Sons of the Prophets, 2 Kings 2.3. Cap. 4.38. Cap. 6.1, etc. because they were instructed by some famous or eminent person whom they called Father: For there were Fathers by Instruction as well as by Generation. Mat●. 23.9. It is further evident that it was looked upon as an unusual thing for the Spirit of God to come upon any but such as were thus trained up; because it was looked upon as such a strange thing that Saul should prophesy; 1 Sam. 10.11. Cap. 19.24. and by the Apology of Amos, Amos 7.11. Zech. 13.5. and the Confession of the false Prophet. Now to bring this nearer to our Purpose: At the first preaching of the Gospel God was pleased to confirm it by signs and Wonders, Heb. 2.4. and divers Miracles and Gifts of the Holy Ghost, for the gaining of more Credit thereto. And then there were Persons to be sent forth into several Nations of the World, which could not speak their Languages, nor were instructed in many things which might be useful to them in such an Employment; So God did supply that Defect by the extraordinary work of his own Spirit: But when the Gospel was confirmed by these Gifts and Miracles, and was planted in the several Nations of the World, It hath pleased the Lord to make use of ordinary Means as he did of Old, to be subservient to his Spirit in such Ministrations as are for the Good of his Church; so that there is not such a distinct evident Assistance of the Spirit now in preaching and praying, 1 Cor. 14.15. as was in the Primitive Church: Yet we may observe whom it hath pleased God to make use of, for the work of the Ministry, Eph. 4.12. for the perfecting of the Saints, for the edifying of the Body of Christ. If any shall to what I have said, object, That of old when any were acted by the Spirit of God (though there were Societies of Prophets) it came evidently upon them and there was such a divine Power upon them, as it did plainly appear they were not acted by their own Spirit, but by the Spirit of God. I answer; the Spirit of God did then act them according to that dispensation which they were then under, and agreeable to his manner of working upon the Prophets of old. And we may observe a manifest Difference betwixt the Work of the Spirit upon the Prophets under the Old Testament, and such as were extraordinarily gifted under the New: Those had the Spirit coming upon them only at certain times; as it is frequently said, the Word of the Lord came to them at such a time, 2 Kings 4.27. or at such a time they had such a thing revealed to them; and it came upon them in such a manner, that they were as men in a Rapture or extacy out of themselves, so that they used strange Gestures sometimes; 1 Sam. 19.24. and in their stile they speak not after the manner of men, but pass from one thing to another, not observing any Method or Connexion of things of the same Nature or Argument. But under the New Testament they had a more constant habitual Assistance of the Spirit, whereby they were moved more agreably to their Natures, in a more sober rational way; So that their stile is more even, composed, and one thing depending more methodically upon another; and they are not so disultorious as the Prophets, making frequent and sudden Transitions from one Subject to another, of a quite different Nature; and agreeable hereto is the ordinary Assistance which we now have from the Spirit of God, which being in such a calm connatural Way or Manner, is not so easily observed as the Transports, or more violent Motions of Prophets and prophetical men of Old. And as in Preaching, when men have, by giving attendance to Reading 1 Tim. 4.13. & Study, both got a stock of habitual Knowledge, and made actual Preparation for delivering a Sermon, it pleases God sometimes to suggest things to them that may serve his own wise and holy End, which they never thought of in their Preparation; as in the case of Austin, who converted Firmas a Manichee, by something which he did, besides his Intention, fall upon in his preaching. And the experience of many can witness that they have had many things brought to mind in Preaching which they had never prepared. So in Prayer; though the Spirit of God do not ordinarily assist either Ministers or private Christians, so as he did those that had the Gift of Prayer in the primitive Church; but they do ordinarily consider what Errand they are going to God on beforehand; yet, as is said in another Case, there is many times given them in that hour what they Mat. 10.19. should speak; And divers things suggested to them by the Spirit of God, who doth doubtless put into them many Good things; as the evil Spirit steals away Good things from us. And though I would not impute the difference that is in the Prayers of Christians always to the unequal Assistance of the Spirit; yet, on the other Hand, we should not impute it wholly to the uneven working of men's Fancies, or the different motion of the natural Spirits. Another Infirmity which we are subject to in our prayers, is, Unbelief. That this is a sinful Infirmity, is evident from the displeasure of God against the Nobleman that would not believe the plenty that should be in Samaria; 2 King. 7.19. and against the good man Zacharia, that did not believe the things promised, which were to be fulfilled in their season. Luke. 1.20. And we are subject to this Infirmity in three cases especially: First, when we are under great and clear convictions of Sin; when we have our sin set in order before us, and reprefented by the Spirit of God in all the Circumstances which may aggravate it. For first, the pardon of it seems to be no light matter, but an act of Divine Power. As Moses prays that the Power of the Lord may be great therein. Num. 14.17. I know it may be interpreted of his power in bringing them into the Land of Canaan, upon the pardon of their sin: But yet it is an act of Divine power to pardon sin, in that God doth so far prevail with himself therein, we should not be able to overcome our own passion, so far as to pardon such as had so far offended us, and were so much in our power. But further; those who are under such convictions have such an esteem of Gods pardoning grace, that they are afraid to believe it, or please themselves with the hopes of it, lest their hopes should fail them, and such a disappointment aggravate their trouble. Gen. 47.26. Thus Jacob was backward to believe the advancement of his Son Joseph, looking upon it as too good news to be true. So when Christ was risen, they believed not for joy. Luk. 24.41. Quod nimis volumus haud facile credimus & tarda solet magnis rebus inesse fides. Whereas unhumbled sinners that were never made sensible of the evil of sin, are so ready to believe the pardon of it, that they can hardly believe that God will punish it, but think it would be rigour and severity in him so to do. A second case, is, when we are in great straits and difficulties; as the Israelites, Psal. 78 19 Can God furnish a table in the Wilderness? Ezek. 37.11. Can these dry bones live? Our hope is lost, we are cut off for our part. It is made an argument of strong faith in Abraham, Rom. 4.18, 19 to believe in hope against hope. A third case, is, when the answer of our prayers is deferred or denied. Sometimes God seems to be angry against the prayers of his people; Psal. 80.4. and when they pray, things go worse and worse. And it was an argument of strong faith in the woman of Canaan, that she did not east away her confidence when first Christ seemed not to regaad her prayers: He answered her not a word, and when he did answer, did in effect deny her, telling them that He was sent to the lost sheep of the house of Israel; Ma● 15.22 etc. and when she perfisted in her suit, upbraids her as one unfit for mercy; this would be to take the children's bread and cast it unte dogs. It is hard to hold on, when God thus beats us off. Now the Spirit helps this Infirmity, First, by strengthening the habit of Faith in us. Heb. 12. 2● Jesus indeed is the Author and Finisher of our Faith; joh. 16.14 yet it is by the Spirit that he doth it; Phil. 1.19. the work of Faith is fulfilled as well as begun with power; Thes. 1.11. He doth so fully convince us of the infinite Wisdom, Power, Goodness and Truth or Veracity of God, Eph. 1.19. that we do not confidently rely upon his Promises, or Attributes, Psal. 60. so far as the Scripture gices us encouragement to do it. Secondly; he doth this by witnessing to us our Adoption, so as we can come to God with a filial boldness, crying to him, Rom 8.15.16. Abba, Father. Many suppose this testimony of the Spirit to be an internal immediate evidence of the Spirit of God to the Soul of a Believer, saying (as David prays) I am thy Salvation; Psal. 35.3. or, as Christ to him that was sick of the Palsy, Matt. 9 2. thy sins are forgiven thee. Now to affirm there is no such testimony of the Spirit, because we find no such thing in ourselves, is as the Philosophers speak, to measure virtue by ourselves, and to think nothing can be done which we cannot do ourselves. Seneca Epist. 71. And for what is objected against this, from the countenance that it gives to Enthusiasms, and pretences to secret inspiration, and the tendency that it hath to make men deceive themselves by Satanical suggestions and delusions. It is answered, that though this Testimony be not mediately by the Word, it is always according to the Word: so that men do in vain pretend to such a Testimony, while they have not these characters of the Children of God; which the Scripture makes an Evidence of Adoption; and that the Spirit doth witness so plainly and clearly, as to set a man above all suspicion of Delusion; as it did the Apostles and Prophets, when they were inspired thereby. Though it is not denied that men may verily think that the illusions of Satan are the Testimony of the Spirit; as he that is awake may certainly know that he is so, though he that dreams may verily believe he is awake. Yet to affirm that this is the Testimony of the Spirit, which Believers may ordinarily expect, would rather create Scruples in the minds of many, who not daring to speak by guess, or hear-say, or boast of what Christ hath not wrought in them, cannot say that they ever had any such Testimony. Neither will these places of Scripture which are alleged in this case prove any such thing: for not only things are said to witness in Scripture, which can do it only objectively; as the heap of stones cast up by Jacob; Gen. 31.48. Job 16.8 Job's.. Wrinkles and Leanness, our sins: But persons, according to Scripture, Isai. 59.12. do witness objectively by their actions, in respect of which those mentioned by the Apostle, Heb. 11. are called Witnesses. Heb. 12.1. And if it be further urged that the Apostle saith, the Spirit himself witnesseth, not his Graces. I answer; Acts 5.32. God himself is said to witness, when he doth it only by the Effects or Operations of the Holy Ghost. Heb. 2.4. So that the Spirit himself may be said to witness to our Spirits, or with our Spirits, when he acts us and leads us. Yet I will not deny that the Spirit doth more towards assuring us of our adoption, as a Spirit of Wisdom and Revelation, Eph. 1.17. in the knowledge knowledge of Christ. He may assist or enlighten our understandings, both to discern those Characters of Divinity which are in the Scripture, evidencing the Authority of it, and likewise to know the things that are freely given to us of God; or to discern or make a right Judgement of the Work of Grace in our own Souls, 1 Cor. 2.12. some way answering to the gift of discerning of Spirits in the Primitive Church: And this is one effect of the Spirit, 1 Cor. 12.10. to enlighten our Understandings, to know the exceeding greatness of his Power towards those that believe. Eph. 1. ●2 But what ever we determine concerning the manner, yet for the thing itself the Scripture plainly affirms that the Spirit witnesses that we are the Children of God. Thirdly: the Spirit helps our Unbelief, by bringing things to our Remembrance. Mat. 16.9. Forgetfulness is many times a cause of Unbelief; Deut. 7.17 and the Remembrance of what God hath done both for ourselves and others, Psal. 77.11 a great support to our Faith. Now Christ promised that the Spirit should bring to Remembrance whatsoever he had said to his Disciples. Ps. 78.35. Joh. 14.26 I know this might be verified in his effecting or accomplishing what Christ had foretold: As when the Disciples saw the Zeal of Christ in purging the Temple, John 2.17 it put them in Mind of that which was written in the Psalms, the Zeal of thine House hath eaten me up. But yet this may have a further meaning: and, as he doth assist our other faculties, so he may the memory also; not only by habitual Grace, disposing our hearts to the love of heavenly things, Psal. 119.97. which makes us more frequently think of them; but by suggesting things to us, as occasion requires, which is not improbable. Luk. 8.12. If we consider that the Devil steals things out of our hearts, whereby we become forgetful hearers, and not doers of the Word; so that the holy Spirit, to counter-work him, doth often keep things in the Imagination of the thoughts of our Hearts, 1 Chron. 29.18. and bring back what the Devil hath stolen away. And further, we know by experience that it hath been with many Christians, as with Hagar that sat and wept as if there was no way but her Son must perish for want of water; Gon. 21.16.19. till God opened her Eyes to see a well of Water: So many have refused to be comforted, forgetting the exhortation or consolation which speaketh to them as to Children, Heb. 12.5. till some Promise or other passage of Scripture hath been suggested to them; from which, as from Wells of Salvation, Isa. 12.3. they have drawn Water with Joy and Comfort. I might add, that the Spirit of God may make some extraordinary Impression of confidence upon the Hearts of Christians in their Prayers for some temporal Mercies; as in Luther, when he prayed for his Friend Myconius; and Edward the sixth, when he prayed for his Tutor Sir John Cheek. But these are extraordinary cases; Matt. 21.22. neither is want of Faith herein an Infirmity: That Faith of Miracles, Mark 11.24. which some had in Prayer in Christ's time, James 5.15. and the times of the Apostles, not being now repuired of us. Another Infirmity which we are liable to in our Prayers, is, Hypocrisy; when we flatter God with our mouth, Psal. 78.36. and lie to him with our Tongue. And this happens happens in two cases, first, when we pray according as we are convinced in our consciences we ought to pray; or, as we have been taught by Forms, or otherwise, to pray: and so the matter of our prayers is such as it ought to be; but we cannot bring our hearts freely to consent thereto, or our corrupt lusts put in exceptions, and plead for an indulgence; as Austin Ingeniously confesses of himself: Confess. l. 8. c. 7. At ego adolescens miser valde, miser in exordio ipsius adolescentiae; etiam petieram a te castitatem, & dixeram: da mihi Castitatem & Continentiam, sed noli modo. Timebam enim ne me cito exaudires, & cito sanares a Morbo Concupiscentiae, quam malebam expleri quàm extingui: That is, I a wretched young man, unhappy in the very beginning of my youth, had even then desired Chastity of thee, and said, give me Chastity and Continency: But do not give it me yet, for I was afraid lest thou shouldst hear me too soon, and shouldst too soon cure me of my Disease of Incontinency, which I desire rather to have satisfied than extinguished. Thus many take up the words of David, (as it is too ordinary for men to make use of expressions borrowed from Scripture to fill up their prayers, without that spirit wherewith they were there spoken) Set a Watch, O Lord, Ps. 141.3. before my Mouth; keep the door of my Lips: When they would be loath to be taken at their words, and be kept from speaking many things, which God would keep them from should he set a watch before them. Again, many pray that God would not lead them into temptation, when they would be loath to be kept from many things which are a temptation to them. The second case wherein this happens is, when we pray for such things as we would indeed have done, but yet would not have it done by such means as God usually makes use of for the effecting of such things: As when we pray that God would humble our proud Hearts, we could be content to have it done as Naaman would have had his Leprosy cured, 2 King. 5.11. by some miraculous means which may put us to no trouble; but would not have it done by any humbling Providence. We would have our Hearts weaned from the World, but not by hedging up our way with Thorns, Hos. 2.6. or crossing or disappointing us in our worldly Designs. We pray with David that God would search us and try us, Psal. 139.23. but would not have it done by any searching Affliction, or trying Providence. This indeed is not so gross Hypocrisy as the former; yet he that doth sincerely will the End, doth also will the Means that are ordinarily necessary thereto: Else we deal with God as with a Physician whom we have sent for to cure our disease, but when he comes, begin to propose terms to him; that he shall not let us blood, nor give us any thing that will make us sick, nor confine us to our chamber or our bed, nor restrain us from any thing which we have a mind to. Who would bear with such a Patient, or undertake his Cure on such Terms? Now the Spirit helps this Infirmity by mortifying those Lusts which are so loath to yield: Rom. 8.13. To remedy which he doth, by making us Partakers of the Divine Nature, 2 Pet. 1.4. Rom. 12.2. and renewing our Minds, and settling in our Hearts such Principles as are contrary to those prejudices which we have taken up against the Ways of God, by renewing our Wills sincerely to desire the things which we are convinced in our judgement that we ought to pray for; Phil. 2.13. he working in us both to will and to do of his Good Pleasure; and by quickening our Affections to heavenly things, so as to make us hunger and thirst after Righteousness; Mat. 5.6. that is, sincerely and earnestly to desire it. The fourth Infirmity wherewith our Prayers are attended, is, the the Wandering of our Minds therein, or not carefully attending thereto; Matt. 15.9. drawing nigh to God with our Lips, and honouring him with our Mouths, when our Hearts are far from him: Prov. 17.24. Like the Eool's Eyes in the corners of the Earth. Now our Saviour tells us, this is to worship God in vain: And Jeremiah, Jer. 29.13. that we shall seek him and find him, when we search for him with all our Heart. But that I may clear up this matter so as not to leave any unnecessary Scruples in the Mind of any, I shall premise, First, that there is a Wandering or Trifling in Prayer, which is altogether voluntary; when men do not at all strive against it, nor make any Conscience of it: such Prayer is but Lip-Labour; or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Rabbins call it, which God regards not. Secondly; there is a wand'ring of our minds in prayer, which is not properly voluntary, proceeding partly from the Business of our Fancies, and the malicious Injections of the Devil. This the Spirit doth not free us from by any Assistance which we have from him: He doth not so subdue our spiritual Enemies, as wholly to discharge us from our spiritual Warfare; but to assist us, as we may be able to maintain our conflict with our Spiritual Adversaries: So that though such unstediness of our Minds may be matter of Humiliation to us, we cannot hope that the Spirit should so far help us, as wholly to free us from it. Thirdly; there is a Distraction or wand'ring in Prayer, proceeding from our own neglect: which though we do not, as the first sort that I speak of, wholly give way to, but are convinced that it is sinful; yet we do not, as we ought, watch and strive against it. This is that which many of the Ancients complain of, whose words I shall take liberty to transcribe, that we may see if we are troubled with such wander, our case is not singular: yet, what a sense good men have had of this infirmity, hear how Austin complains, in Psalmum 85, Ipsae plerunque orationes impediuntur vanis cogitationibus, ita ut vix stet cor ad Deum suum, & vult se tenere ut stet & quodammodo fugit a se, nec inveniet cancellos quibus se includat, aut obices quosdam quibus retine at avolationes suas & vagos quosdam motus, etc. Our Prayers are distracted with vain thoughts, so that our hearts cannot keep close to God, or stand still with him; it doth, as it were, flee from itself, and there are no bounds to be set to the extravagant motions of it: and he should have thought his own case singular if he had not found David saying in a certain place, 2 Sam. 7.17. Thy servant hath found his heart to pray to thee; For so he reads that place, Quoniam inveni Domine cor meum ut orarem ad te: Whereon he observes, that David saith, that he found his heart, as though his heart were wont to slay away from him, and he forced to run after this fugitive, and not being able to overtake it himself, to cry to the Lord, My heart hath left me. So Cyprian in Orat. Dominic. Having made many complaints on like occasions, adds, Quomodo te audiri a Deo postulas, cum te ipse non audias? Vis esse Deum memorem tui cum rogas, cum tu ipse memor tui non sis? We would have God to mind and hearken to our Prayers, when we do not regard them ourselves. So Jerom complains how he was frequently in his Prayers walking in the Galleries, or casting up his Accounts, or drawn away by some filthy thoughts; and adds, Do we think Jonah prayed thus? Or the three Children? or Daniel among the Lions? Or the Thief upon the Cross? So Salvian also; Aliud quippe ora hominum, aliud Corda agunt: Et dum verbis praeterita mala plangunt, sensu futur a meditantur; Men do one thing with their Mouths, another thing with their Hearts; with the one they bewail their sins past, with the other study how they may sin for the future. See more of like Nature in Bernard de interiori Domo Cap. 29.33. And Bellarmine himself, however he may write in heat of Controversy about freewill and the Grace of God, yet in that Book which he says himself he had read three or four times, and purposed to exercise himself frequently in the reading of, having found it so useful to him (whereas he read his other Books only when he was forced thereto) I mean his Book de Ascensione mentis in Deum, complains that he could not do the good which he would, but did the evil which he would not; and particularly when he would set himself to Prayer, his Mind wandered from him, and drew him to other things, and before he was ware his Prayer was interrupted and he was deceived by his Imagination; and a little after he adds, Quare Anima mea si sapis noli de viribus liberi arbitrii gloriari donec pervenias ad libertatem gloriae filiorum Dei: that is, Wherefore, O my soul, if thou be wise, do not boast of the Power of Freewill till thou come to the glorious Liberty of the Sons of God. Grad. 8. pag. 176, 177. and Grad. 16. pag. 321. speaking of those words of the Apostle, Jam. 3.2. in many things we offend all, he adds, What must we say that fall so far short of the perfection of the Apostles? We pray to God, and presently our Imaginations carry us away to think of other things; and we turn the back as it were on God. Now thus to trifle with God in Prayer is very unsuitable to the Majesty and Greatness of that God whom we should serve with Reverence and godly Fear; Heb. 12.28. very unbecoming those that have or should have such a sense of the Worth of those things we pray for, and the need which we stand in of them; and such Prayers are no way answerable to those expressions of Scripture, whereby the Nature of Prayer is set forth; Gen. 32.24. as wrestling with God; striving with him; Rom. 15.30. Esa. 26.16. Psal. 102.1. pouring out a Prayer to him; out our heart before him; crying to him; Psal. 62.8. searching for him with all our heart; Jona. 2.2. Jer. 29.13. Esa. 64.7. stirring up ourselves to take hold on him; lifting up our Soul to him: So that we lose much of the Comfort and Benefit of our Prayers, and finding little Sweetness therein and rare returns thereto, another evil follows hereupon, and that is Tediousness or Weariness of Spirit therein. It is with us, as with Servants that go with their Masters when they visit their Friends: The Master who is taken into some inner Room, and hath the delightful Converse of his Friend, and some Collation or Banquet to entertain him, thinks time hastens too fast away; while the Servant that stays without, and hath no Company to converse with, nor any thing to refresh him, thinks time long and tedious. Or, it is with men in Duties of Religion, as in reading Books: A School boy to perform his task toils about words, without regard to the Matter thereby expressed, and burdens his Memory with what he understands not: But when he comes to be a man, and capable of Understanding the Matter of the Book, and to suck out the Marrow and Sweetness of it; what was a burden to him before, is now a Delight. So, while we are Christians only by Profession, we tyre ourselves with the mere outside or shell of Duties; But when we come to be Christians in truth, we come to the marrow and kernel thereof, and so they are sweet and delightful to us. Now the Spirit helps the distraction and wand'ring of our minds, and consequently the tediousness and weariness that follows thereupon, by making intercession for us with groan which cannot be uttered; inspiring us with those earnest and fervent desires which our tongues (that ordinarily outrun our desires) are not able to express. And it is the first direction that a learned Man, in his exercises of holy living, gives against Wand'ring Thoughts in Prayer, that, besides the moral Industry that we should add, to be steady in our Thoughts, we should pray for the Spirit of Supplication, and use Prayer to be assisted in Prayer: Psal 86.11. And as God can unite our Hearts to fear his Name, so he can unite them, or keep them close unto himself in Prayer. For, not to insist upon that immediate or Physical Influx that he may have upon our Minds to determine them to any particular Object, we may conceive how this may be done in a moral way, as a Spirit of Wisdom and Revelation assisting our Understandings in the knowledge of Spiritual things, that having a due Sense of the Majesty and Greatness of God with whom we have to do, and the Necessity and Excellency of the things we pray for, our Minds may be more intent and fixed on the Object and Matter of our Prayers: Acts. 3.5. as the lame man gave heed to Peter and John, expecting to receive something from them. Further; the Spirit of God doth both encourage our moral Industry, and likewise assist us therein. And as I before explained the Greek Word, here used in the Text, helps or takes over against us, by giving us some sweet tastes of Spiritual Comforts in Prayer. As the learned man last mentioned, observes in the beginning of Religion most frequently, and at other times irregularly, God complies with our Infirmities, and encourages our Duty, with little overflowings of spiritual Joy, and sensible Pleasure and Delicacies and Prayer, so as we seem to feel some little beam of Heaven, and great refreshments from the Spirit of consolation; though he adds, that it is not safe for us always to expect them, for when we do so, it is apt to make us cool in our inquiries and waitings upon Christ when we want them. This seems to be that which the Church means by being brought into the chambers of her beloved, Cant. 1.4. which are places of most intimate and familiar converse; and into the Banqueting-house, Cant. 2.4. or Wine-cellar, to taste those spiritual Comforts which are as the best Wine, Cant. 7.9. that causeth the Lips of those that are asleep to speak; and though we taste not these Comforts always in Prayer, nor frequently; though this be, as Bernard saith, rara Hora, a time that seldom happens; yet, Psal. 63.1. as David's Soul longed to see God's Power and Glory as he had seen it in his Sanctuary; so this will make us long and hope to taste the like refreshments in prayer: as a good man when he had lost a Son, and was very much afflicted thereby, he was observed on a sudden to be very cheerful; and being asked what was the reason of so sudden a change? he answered, that to enjoy those comforts which he had found with God in prayer, he could be content to lose a Son every day in the year. The Fifth and last infirmity which I shall speak of, is Sorrow or Grief, which many times makes the soul as a Vessel without vent. Cura livis loquuntur, ingentis stupent; Esa. 26.16. light afflictions do many times makes us pour out our prayers to God, but great afflictions amaze and stupefy. So the Psalmist was so troubled, Psal. 77.4. that he could not speak. Yet this is an infirmity; for we should pour out our complaint before the Lord even when we are overwhelmed. Psa. 102.1. Now, according as this sorrow or trouble is different, so is the means whereby the Spirit doth help or ease us. Sometimes our affliction may be very great, and we may be pressed out of measure above strength, 2 Cor. 1.8. as Paul was in Asia; and than God pities us, Psal. 103.13. as a Father pities his Children: and, as when the Spirits are exceedingly oppressed, we apply Cordials which may relieve them, and enable the sick person to breath; so God doth by his Spirit shed abroad his love into our hearts, which doth relieve and revive the Soul by a more immediate virtue, Rom. 5.5. than those comforts, which by degrees we relieve ourselves with, by communing with our own hearts, or meditating on the Scriptures: as Cordials do not require time or natural strength to concoct them, and turn them to Nourishment, as meat doth; but immediately diffuseth its virtue to the sudden cheering or revival of the Patient. Sometimes Christians are (as I may say) sullen, like Ahab when he could not have Naboths Vinyard, 1 Kin. 21 4 being exceedingly discontented at some worldly cross or disappointment; as Jonah at the withering of his Gourd, Jon. 4.1, 8. and at Gods sparing of Ninive; or they do too much give way to grief, and indulge themselves therein; as the Psalmist refused to be comforted. Psal. 77.2. Now the way to deal with such, is to awaken their Consciences to a due sense of the evil of sin, that they may more earnestly pray for the pardon of it, or more prise the pardon of it; and think with themselves they have greater matters to exercise their minds, than those that they trouble themselves so much with; or that God hath done so much for them in the pardon of their sins, that they should not take outward troubles so grieviously at the hands of God, Job 2.10. but be content to receive some evil from him, having received so much good: 2 Sam. 19.5. as when David was so exceedingly troubled at the death of Absalon, Joab roused him out of his dumps, by representing to him his unkindness to his faithful Subjects, and how this act of his might be justly interpreted; and likewise the great danger which might ensue thereon, by his people leaving him while he did so discourage them: and this made him shake himself from his sorrow. I shall in a few words apply what I have said on this Subject; and this may, First, instruct us how exceeding impotent we are to that which is good; there is nothing doth more fully convince us of our weakness, than our inability to pray. We might think, if we considered things only in the Idea, as they speak, without consulting experience, that if we could do any thing we might pray; it being that which our necessity doth so far enforce us to, that it might seem enough to us to have liberty to pray: but we see, that as we cannot call Christ Lord without the Spirit; so we cannot call God Father without the assistance thereof; nor pray either for matter or manner, as we ought, without it. Wherefore it seems strange to me that any wise considering man should reduce the whole interest of the Spirit in the Prayers of Christians, to that extraordinary gift in the primitive times, whereby, as they say, those that were to pray for others, were enabled to ask those things which were useful for them, and to teach others how to form their preys; and so, that to pray in the holy Ghost, Judas 20. enjoined by the Apostle, was to keep to the public Assembly, and join with him that was then assisted in his Prayers by the holy Ghost. And that this gift when it ceased, was supplied by set prepared forms for daily and constant uses, provided by such as had benefited under those that had such gifts, and remembered some of their Forms, or at least the method and manner used by them; and that Liturgies in the Church had their rise from hence. About the use of Liturgies in the Primitive Church, or the authority of those recommended to us for their venerable antiquity, it is not for me now to speak any thing, but by what I have already said, it appears, that the Spirit of God is further concerned in the Prayers of Christians, and I cannot see how the Spirit should this way make intercession for us with Groan which cannot be uttered. Secondly; This may teach us when ever we go to God by Prayer, Eph. 2.18. not only to come to him by Jesus Christ for acceptance, but to look to the Spirit for his assistance. We do not expect, nor teach others to expect Enthusiasms, or immediate Inspirations ordinarily in Prayer, neither do we suppose that men should attend so for the assistance of the Spirit, as to forbear their Prayers till they find themselves (like holy men of old who were the pen men of the Scripture) moved by the holy Ghost, much less do we think that all Extempore Prayer, as it is called, or conceived Prayer, is by the holy Ghost; neither do we suppose that those that join with others in Prayer do not pray by the holy-Ghost; for he assists, as to the manner, as well as the matter of our Prayers; neither do we believe that the Spirit assists us to the utmost of his power, so that those Prayers wherein we have his assistance should be in every respect perfect: but he doth, as a Spirit of Grace and Supplication, not only qualify us habitually for Prayer, Zach. 12.10. but assist us actually in Prayer, yet in such measure as seems good to him: and as of old God would not accept of Sacrifices offered by strange fire, Leu. 10.1. so neither will he accept of our Spiritual Sacrifices, unless they be offered by the fire of Zeal, kindled from Heaven, and blown up by the holy Ghost: but as he may hear Sinners, 1 King. 21.29. as he did Ahab, for some outward Mercies, which are from the exuperance or overflowings of his bounty. And though I doubt not but many do vainly pretend to, or falsely boast of the assistance of the Spirit in Prayer, not understanding what they speak, or whereof they affirm; yet to scoff at praying by the Spirit, as if it were not a thing for any to expect, or in any sense to pretend to, is such a piece of boldness and profaneness, and at least borders so near upon Blasphemy, that no sober serious Christian will adventure upon it. FINIS. Books printed for, and to be sold by B. Aylmer, at the three Pigeons in Cornhill. THe Harmony of the Divine Attributes, in the Contrivance of Man's Redemption. By W. Bates, D.D. in Quarto. The Duty and Reward of Bounty to the Poor: in a Sermon (enlarged) Preached at the Spittle on Wednesday in Easter-week, Anno 1671. Price 1 s. 6 d. bound. The Best-Match: or, the Soul's Espousal to Christ: Opened and improved, by Edw. Pearse. Pr. 2 s. bowed. A Beam of Divine Glory: or, The unchangeableness of God, asserted, opened, vindicated and improved, By Edw. Pearse; being the last that will be printed of the said Author's. A Persuasive to Peace and Unity among Christians, notwithstanding their different Aprehensions in lesser things. Pr. 1 s. bound. The Advice of a Father: or, Counsel to a Child, directing him how to demean himself in the most important passages of his Life. Quinti Curtij Rufi de Rebus gestis Alexandri Magni. Pr. bound 1 s. 6 d.