THere are two Things which are the chief Trouble of Christians in this world; inward Corruptions, or [Page 2]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 shews 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, [Page 3]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 [Page 4]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 Cri­ticks. But I think our English Translation [Page 5]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 our selves 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, [Page 6]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. &c. 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 [Page 7]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 stay'd 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 open'd the Prison-doors; The thundering Legion in the Time of Aure­lius, which were so pre­valent for the Empe­rour against his Ene­mies, when he was in a great Strait, that he [Page 8]thereupon wrote to the Senate to forbear the Persecution of them, of which, amongst others, we may read Tertullians 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 indited by the Holy-Ghost, and presented by Jesus Christ.

3. Though God do not alwayes answer the Desires of his People in Prayer, yet he many Times quiets their [Page 9]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 [Page 10]Prayer oftentimes even despairing, and retur­ned rejoycing 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 [Page 11]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 signifie those spiritual Infirmities which we are subject to in our prayers, by what followes 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 [Page 12]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 [Page 13]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 applyed to [Page 14]Jesus Christ, is likeways frequently applyed 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. &c. 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 [Page 15]we are said to pray in or by the Spirit or Holy Ghost. Ephes. 6.18. Jude 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, then Christ doth by his Intercession further con­firm them, and plead with the Father on our Behalf. Now I shall shew 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 [Page 16]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 puzled ma­ny Criticks, make it [Page 17]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 wayes, 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 [Page 18]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 explicitely for those several Mer­cies which we need. And again, so various are the Occurrences of our Lives, that we know [Page 19]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; [Page 20]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 handsomly, if a man be exact and [Page 21]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 Lev. 26.21. (as the Expression is in the mar­gent of our Bibles) a little will serve his turne; 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 [Page 22]Relation with the Du­ties belonging thereto, filling up every Duty with the Graces requi­red therein, exercising the Graces 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 [Page 24]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 Shew: But the greatest Difference as to their use and effect; So as a Child seeing some kind of Stone, as a Pumice­stone or some such like, might desire it, as Bread, to satisfie his Hunger; [Page 25]yet his Father, knowing what it is, would not give it him, as knowing how unfit it would be to answer the Childs End. And the like may be said of some Fishes, and Serpents; Yea of an Egge, and a Scorpion, if that be true which Naturalists report of them. The drift of our Saviours 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 [Page 26]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 [Page 27]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 [Page 28]which he gave for finding of it: Outward good things, without that Blessing which should make them com­forts to us, are not worth asking. Now the Spirit helps this Infirmity by giving us more Wis­dom and spiritual Un­derstanding. And here I shall do these two Things.

First, shew you that this Wisdom and Un­derstanding is from the the Spirit of God.

Secondly, shew you how much this condu­ces to help us in our [Page 29]Prayers. For the for­mer it is evident from the Testimony of the Scripture. The Apostle praies 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 Judg­ment. 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 [Page 30]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 shews 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 Worke of the Spirit, yet we should rest in this Evi­dence, [Page 31]that there is such an effect of it: And we may further suppose that he gives us an ex­perimental Knowledge of Christian Graces or Vertues, 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 [Page 32]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 shew how this helps our Ignorance in Prayer: and, first, we hereby come to under­stand [Page 33]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, Judgment, Wisdom, and spiritual Understanding, Phil 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 inlarged many times in their Prayers. Some men go to Markets or Fairs [Page 34]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 [Page 35]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 ought; such Graces to be strengthened, which are ready to dye; such dif­ficulties to be directed in, such Temptations to be strengthened against.

Secondly; by this Wisdom and Under­standing, [Page 36]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 Designe 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 [Page 37]a sanctifyed use of Af­fliction, so, Psal. 138.3. Heb. 12.11. as thereby to be made Partakers of Gods Holiness, as better than Deliverance from it. It is true, these acts of the Spirit upon the Soul, do but habitually qualifie 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 [Page 38]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 chief­ly 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 [Page 39]manifest the power of his Grace, and the rights of his Mercy, he will turn a man in his ful 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 shews that he hath no need of them. Of old he fed his people with Bread from Heaven, while they were in a [Page 40]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 indued 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: [Page 41]But ordinarily, we know, he served himself of such as had an Education, which fit­ted them for that work, which he imploied them them in; as will ap­peare 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 [Page 42]another Place: and they were called Sons of the Prophets, 2 Kings 2.3. Cap. 4.38. Cap. 6.1, &c. 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 lookt upon as an unusual thing for the Spirit of God to come upon any but such as were thus trained up; because it was lookt upon as such a strange thing that Saul should prophesie; 1 Sam. 10.11. Cap. 19.24. and by the Apology [Page 43]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 diverse 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 [Page 44]might be useful to them in such an Imployment; 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 [Page 45]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 [Page 46]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 [Page 47]gifted under the New: Those had the Spirit coming upon them one­ly 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 [Page 48]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, compos'd, and one thing depen­ding more methodically upon another; and they are not so disultorious as the Prophets, make­ing [Page 49]frequent and sud­den Transitions from one Subject to another, of a quite different Na­ture; and agreable here­to is the ordinary As­sistance which we now have from the Spirit of God, which being in such a calme 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. [Page 50]& 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 [Page 51]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. [Page 52]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 alwayes to the unequal Assistance of the Spirit; yet, on the other Hand, we should not impute it wholly to the uneven working of mens Fan­cies, or the different motion of the natural Spirits.

Another Infirmity which we are subject to in our praiers, is, Unbelief. That this is a sinful Infirmity, is evident from the dis­pleasure of God against the Noble-man 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; [Page 54]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 praies 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 [Page 55]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 [Page 56]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 deny­ed. Sometimes God seems to be angry a­gainst the prayers of his people; Psal. 80.4. and when they pray, things go worse [Page 58]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 &c. and when she per­fisted in her suit, up­braids her as one unfit for mercy; this would be to take the childrens bread and cast it unte dogs. It is hard to hold on, when [Page 59]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; Ioh. 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 [Page 60]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 prayes) 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 [Page 61]Spirit, because we find no such thing in our selves, is as the Philo­sophers speak, to mea­sure vertue by our selves, and to think nothing can be done which we can­not do our selves. Seneca Epist. 71. And for what is objected against this, from the countenance that it gives to Enthusi­asmes, 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 [Page 62]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 suspition of Delusi­on; as it did the Apo­stles and Prophets, when they were inspired thereby. Though it is not denied that men [Page 63]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 [Page 64]they ever had any such Testimony. Neither will these places of Scrip­ture which are alledged 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 [Page 65]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 [Page 66]knowledg 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 Judgment 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 [Page 67]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 it self 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 [Page 68]done both for our selves 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 [Page 69]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 Divil 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 [Page 70]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 stollen away. And further, we know by experience that it hath been with many Christians, as with Hagar that sate 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 [Page 71]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 Praiers for some tem­poral Mercies; as in Luther, when he pray­ed for his Friend Myco­nius; [Page 72]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 Praiers, is, Hy­pocrisie; when we flat­ter God with our mouth, Psal. 78.36. and lye to him with our Tongue. And this hap­pens [Page 73]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; [Page 74]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 [Page 75]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 loth to be ta­ken at their words, and [Page 76]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 loth 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 [Page 77]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 Thornes, Hos. 2.6. or crossing or disappoin­ting us in our worldly Designs. We pray with [Page 78] 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 deale 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 [Page 79]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 loth to yeeld: 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 setling in our Hearts such Princi­ples [Page 80]as are contrary to those prejudices which we have taken up against the Waies of God, by renewing our Wills sin­cerely to desire the things which we are convinced in our judg­ment 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 [Page 81]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 Eys 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 [Page 82]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 wandring of our minds in prayer, which is not properly voluntary, proceeding [Page 83]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 [Page 84]should so far help us, as wholly to free us from it. Thirdly; there is a Distraction or wandring 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 wandrings, our [Page 85]case is not singular: yet, what a sence 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, &c. Our Prayers are distra­cted with vain thoughts, so that our hearts can­not keep close to God, or [Page 86]stand still with him; it doth, as it were, flee from it self, 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 certaine 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 slee away from [Page 87]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 our selves. So Jerom complains how he was frequently in his [Page 88]Prayers walking in the Galleries, or casting up his Accounts, or drawn away by some filthy thoughts; and addes, Do we think Jonah pray­ed thus? Or the three Children? or Daniel a­mong the Lyons? Or the Theife 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 bewaile their sins [Page 89]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 Contro­versie about free-wil and the Grace of God, yet in that Book which he saies 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 [Page 90]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 aware 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 [Page 91]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 [Page 92]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 [Page 93]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 our selves 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 followes hereupon, and that is Tediousness or Weariness of Spirit therein. It is with us, as with Servants that goe with their Masters [Page 94]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 stayes 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 toyls [Page 95]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 tire our selves with the meer out-side or shell of Duties; But when we come to be [Page 96]Christians in truth, we come to the marrow and kirnel thereof, and so they are sweet and de­lightful to us. Now the Spirit helps the distracti­on and wandring of our minds, and consequent­ly the tediousness and weariness that followes thereupon, by making in­tercession for us with groa­nings which cannot be ut­tered; inspiring us with those earnest and fervent desires which our tongues (that ordinarily out-run our desires) are not able to express. And it is the first direction that a [Page 97]learned Man, in his ex­ercises of holy living, gives against Wandring 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: Ps [...]l 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 [Page 98]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 Prayrs: Acts. 3.5. as the lame man [Page 99]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 tasts 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 [Page 100]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 addes, 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 enquiries and waitings upon Christ when we want them. This seems to be that which the Church means by be­ing [Page 101] brought into the cham­bers of her beloved, Cant. 1.4. which are places of most inti­mate and familiar con­verse; and into the Ban­quetting-house, Cant. 2.4. or Wine­cellar, 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 tast not these Comforts alwayes 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 Gods Power and Glo­ry [Page 102]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 chearful; 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 [Page 103]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 stupifie. 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 [Page 104]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 then 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 [Page 105]and revive the Soul by a more immediate virtue, Rom. 5.5. then those com­forts, which by degrees we relieve our selves 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 [Page 106]could not have Naboth's 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 prize the pardon of [Page 107]it; and think with them­selves they have great­ter matters to exercise their minds, then 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 Absalom, Joab roused him out of his [Page 108]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 [Page 109]good; there is nothing doth more fully con­vince us of our weakness, then 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 [Page 110]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 prayes; and so, that to [Page 111]pray in the holy Ghost, Jude 20. enjoyned by the Apostle, was to keep to the pub­lick Assembly, and joyn 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 remembred some of their Forms, or at least the method and manner used by them; and that Li­turgies in the Church had their rise from [Page 112]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 Groanings which cannot be utter­ed.

Secondly; This may [Page 113]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 Enthusiasmes, 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 [Page 114]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 joyn 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 [Page 115]and Supplication, not only qualifie 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, Lev. 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 [Page 116]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 prophaness, and at least borders so near upon Blasphemy, that no so­ber serious Christian will adventure upon it.