The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

CHAP 1. Some antecedent and previous conditions of Prayer, which should be observed before and While we are drawing nigh the throne of Grace. As, 1. some enquiry after our state. 2. Circumspection in our walk. 3. A praying disposition and spiritual frame of heart. 4. Prepara∣tion. 5. Right ends.

Psal. 50.16. Ʋnto the wicked God saith, What hast thou to do — to take my covenant in thy mouth? &c.

Jam. 4.3. Ye ask and receive not, because ye ask amiss that you may consume it upon your lusts.

Psal. 10.17. Thou wilt prepare their heart, thou will cause thine ear to hear, &c.

BE not rash with thy mouth, (either(a) 1.1 in vowing or praying) and let not thine heart be hasty to utter any thing before God, Was the Preachers caveat, Eccles. 5.2. which should be carefully heeded by us in all our addresses to God, and may be laid as a foundation to what we are to say here; none will draw nigh to the King, but as he will labour to order his words when he is admitted to speak, So he will premeditate, not only what he should say, but also who he is that thus taketh upon him to interceed and deal with such a honorable person: But, ah! how few do thus prepare themselves to meet the great King? And hence, too many, through their

negligence, irreverence and precipitancy in the worship of God, in stead of a sweet savour, do offer up to him the sacri∣fice of fools, Eccl. 5.1. But, that our service and oblation may prove acceptable, let us prepare for that work which is so far above us, and for which we are so unfit and unsufficient, 2 Cor. 3.5.

And, 1. we would look after the qualification of the per∣son, what is thy condition and state, and under what relation thou standest towards God, whether the old enmity be yet removed, and whether thou, who goest to knock at the gate of heaven, be a friend or an adversary, a son or a stranger; not as if thou shouldst alwayes dispute and question thy state, but that thou shouldst bring thy state to the touch-stone, and try and(b) 1.2 examine whether thou art in the faith, and thus once put thy relation and spiritual condition out of question, which may be a constant and abiding ground of confidence and encouragment to draw nigh to God, untill some new storm, either raised by Sathan, or flowing from thine own bowels, do blow out that light, till either thou sin away that evidence, or the enemy steal it away from thee. But it con∣cerns us much to know our interest in God, and that we are in a state of favour and friendship, lest he prove a consuming fire, and we as stubble, if we approach to him in our sins. Al∣beit the Lord be no respecter of persons, yet the prayer of the(c) 1.3 wicked is an abomination unto him, and the prayer of the upright his delight, Prov. 15.8. He who will not hear sinners, Joh. 9.31. yet will not send the righteous away empty, Jam. 1.16. For, albeit in mater of justice, we may not ask, who? nor respect the persons of men, we must not show favour to our nearest relations, no not to the poor, Exod. 23.3. Lev. 19.15. yet in bestowing of courtesies, and in acts of bounty, meer-pleasure and good-will, the considera∣tion of the person may well have the first place, Psa. 16.3. Gal. 6.10. If sinners could carry their suit in point of equi∣ty and justice, the Lord would do them no wrong, he would not send them away empty: but since none, not the best of men, is able to maintain such a plea, but he of his meer mercy doth give to whom he will, shall he be un∣righteous

in shewing favour to his servants, while he re∣fuseth to satisfie the desire of strangers and enemies? Hence,

The first ground of the point, is, because our duties and services,* 1.4 our good works and prayers, cannot merit and deserve any good from God; they cannot justifie our persons, nor procure a pardon for our offences, how then shall they be able to purchase new favours? The popish doctrine, con∣cerning the merit of our works, and our justification there∣by, is detestable; its a soul-destroying dream of Proud Pha∣risees; the fruit cannot make the tree good, but the tree must first be good, before it can bring forth good fruit, Mat. 7.17. Thou canst not pray acceptably till thy heart be renew∣ed, till thou get strength from above, and till a(d) 1.5 principle of life be infused and the Spirit concur with it, and help thee to pray according to the will of God, Rom. 8.26.27. The Lord first(e) 1.6 had respect to Abel, and then to his sacrifice, Gen. 4.4. (which was not the cause, but an effect, evidence and witness of his righteousness, Heb. 11.4.) we cannot offer to the Lord but of his(f) 1.7 own, he must give unto us before we can render unto him; he must draw up our suppli∣cation, and put it into our hands, else we know not what to say when we come before him, and though we could order our words, yet so long as the heart doth keep and entertain its old enmity against God and his holy commandments, he will not be mocked with fair pretences, nor accept of his supplication, whose heart plotteth, contriveth and breaths after treason and rebellion against him. We must first lay down our weapons, and accept his pardon, before he will accept our supplications and fulfill our desires: And therefore, if thou resolvest still to hold up the former feud, and only comest to God in a strait, and to serve thy turn, I may appeal to thy own conscience (if there be any reliques of light and ingenuity left there) whether it were not a righteous thing with God to deal with thee according to thy folly.

2. God doth not so much value our work and perfor∣mance, as the(g) 1.8 fountain and principle from which it doth flow, and the end and scope at which we aim; but untill thy

heart be renewed, thou canst not act from a principle of love, nor make his will and command thy motive, nor honestly aim at his glory; but thy motives must be carnal, and thy end self-interest: thou canst not act spiritually, nor bring out fruit to God, till thou be ingraffed into the true and lively vine, the Lord Jesus, Joh. 15.5. And therefore thy prayers and performances, though never so specious, must be an abo∣mination to him; self being thy idol, before which thou fal∣lest down in every act of worship, thou seekest nor God for himself, but for thine own base carnal ends, which if thou couldest otherwise obtain, thou couldst with all thy heart bid farewell to God, his worship and service; he should hear no more of thy prayers and supplications. And thus, as the supplicant is not the same, not a son, but a stranger, so the supplication is not alike; there is a great difference and in∣equality in the work it self; the Saints pour out other kind of prayers unto God then the unregenerate; and therefore no wonder the successe be not the same, albeit there may be much art and eloquence, and great variety of pertinent expres∣sions, yet till the heart be renewed, our censer's, in stead of incense, must be filled with such loathsome filth, as must make our sacrifice abominable. The old root doth continu∣ally send out, and communicate so much venom to all its branches, that no fruit can be gathered from thence, but what is full of deadly poyson; a polluted heart will so pol∣lute and infect all our actions and performances, that they must be naught in Gods account: hence, 1 Kings, 8.38. this leprosy, because of it infection, is called the plague of the heart.

But though these two be very considerable; 1. the state of the person; for what father will not hearken more to the cry of his son and child, then to the voice of a stranger and enemy? 2. the quality of the work; for who would lay brass in the ballance with gold? Yet these are not the main grounds of discrimination and difference, as to the present case, concerning the acceptance and audience of the one and not the other; but that must be brought from another root, which now we shall only name, as being already more fully

opened, viz. 1. the assistance and concurrence of the Spirit; 2. the merit and intercession of Christ. Hence,

A third reason of the point, may be this; we cannot pray acceptably without the help and assistance of the Spirit, unless he enable us to speak and teach us what to say; ah! what can we plead upon the account of any (though never so emi∣nent) work as coming from us? Hence, saith a(h) 1.9 reverend Divine, God no more respects the prayers of the wicked (as being offered up by themselves, without the concurrence of the Spirit) then he respects the lowing of Oxen, or the grunt∣ling of Hogs. None have the spirit of supplication, but such as have the spirit of adoption; and therefore we cannot be assured of the success of our prayers, till our son-ship and adoption be cleared and sealed to us. See, Part 1. chap. 9.4. All the promises, are yea and amen in Christ; and therefore whatever the Lord, out of his general bounty and pity, and by the hand of a common providence, may bestow upon an Ahab, fasting and humbling himself, and upon an Ishmael, crying and weeping, yet they had no covenant right to what they did receive, nor could they lay claim unto, or plead a(i) 1.10 promise in prayer; and therefore, though at a venture they might pray, and God out of his soveraignty, and by way of prerogative, might answer their desires, yet they could not promise to themselves (as not having an interest in the promises) that their prayers would prove successefull. Christ is the alone way to the Father, and he is our altar, and therefore untill we be united to him, we have not access to the throne, and can offer up no accept∣able sacrifice. Nay, saith(k) 1.11 reverend Mr. Love. God is as well pleased with the barking of a dog, as with the prayers of a Christlesse man. See Part, 1. chap. 8.

Ʋse 1.* 1.12 Whenever then thou goest to Gods door to knock and cry for an asmes, expect to meet with this question: who art thou that calls? whether art thou a friend or an enemy? what is thy plea? who brought thee hither? what interest hast thou in the place? canst thou produce the Kings bond? did his Spirit fetch thee? hast thou any claim to the purchase of his Son, &c. Its too ordinary, not to consider or

regard what prayers we offer up to God, but to rest on the opus operatum, the work done, however it be performed; but yet it is more ordinary not to enquire after the person his state and condition; many care not what they offer, as all gross hypocrits; but even amongst the Saints there are not a few, who seldom ask, who art thou who takest upon thee to sacrifice to the Lord? It is indeed an evidence of love & respect to provide the best of the flock, and not dare to bring the halt and the lame; but that's not enough, thou must also take heed in whose hands thou put'st it: under the law none durst offer but the Priests, who were consecrated to that office; and there is a Priest-hood under the Gospel, by which only acceptable sacrifices can be offered, 1 Pet. 2.5. Rev. 1.6. If thou durst appear before the throne of Justice, and wert able to carry thy cause in point of law and equity, then thou mightest order thy cause, and not fear,(l) 1.13 the juage of all the earth would do right. But since, we have nothing of our own to hold out, but sin and misery, indigence and wretchedness; and (like beggars) our sores and manifold infirmities, we might be the more hopefull to carry our suit, if we could plead our relation to the place: Supplicants do not prevail with God, as an orator with the hearers, but as children with their father; the sigh and groan of the(m) 1.14 child will move the tender father more, then all the art and eloquence of a stranger.* 1.15

2. A word of caution; and, 1. let not this discourage the(n) 1.16 children of light, while they are walking in darkness; do not thou, O disconsolate Saint! who art(o) 1.17 panting after the Lord, as the Hart after the water-brooks, do not thou make this a plea for thee to run away from the throne; ye that fear the Lord, need not fear, ye are called and allow∣ed in this sad case to trust in the name of the Lord, and to stay upon your God, Isa. 50.10. What though it be night with the soul, so that thou canst not see and discern thy interest in God, yet he knoweth who are his own, and will hear his children when ever they cry to him, and will own them and answer their requests, while they are ready to apprehend that they are cast off, Isa. 49.14, 15, 16. Neither, 2. should

this discourage such as are in the pangs of the new birth, who have taken their leave of their old lovers, and are on the way to Zion; whatever thou hast been, if thou honest∣ly now desirest to offer up thy self to the service of God, and to give him thy heart, he will not reject thee, Joh. 6, 37. Ezek. 18 21.27, 28. yea, though there be much refuse and and filth mixed with thy sacrifice, and much unwillingness joyned with thy desires, so that thou hast but a(p) 1.18 nilling willing, thy soul being in a confusion, by reason of the sad complaints from thy lusts and former lovers, who are unwilling to be divorced: yet thou mayest draw nigh to God, and look up to him for help, and pray that he would stretch forth his hand and pull thee out of this snare, and having brought thee forth, would so establish thy goings, that thou mayest never look back again to Sodom. Its true, that till thou hast escaped, thou canst not lay hold on the Covenant, thou canst not in faith plead any promise, till thou be(q) 1.19 in the faith. But yet, what knowest thou, O mourn∣ing sinner! but the promise may belong to thee, the absolute promises to shew mercy, love freely, to renew the heart, &c. And certainly God will accomplish what he hath promised, and of his free grace may make use of thy prayers, as a mean to that end. See Part, 1. chap. 5. sect. 3.

Only let this word allarme all secure sinners, who dare draw nigh to God with their supplications, while they are resol∣ved to follow their old course and trade of sin; who dare call God Father, and yet are not afraid to offend him, who dare supplicate the King with their weapons in their hand, and while they purpose to continue in their rebellion. Unto such desperate wretches, thus saith the Lord, What hast thou to do to take my covenant in thy mouth, seeing thou hatest instruction, and casteth my words behind thee? Ps. 50.16, 17. Its a dishonour to God, that such should take his name in their mouth, that such should call upon him, and lay any claim to his covenant and promises. O! consider this all ye that forget God in your life and conversation, least, notwithstanding all your prayers and seeming devo∣tion, he come against you and tear you in pieces, while their will be none to deliver, ver. 22. Hence,

2. As the fountain must be purified, the streams should be clean; its not enough that our state be good,* 1.20 but our walk must be answerable: as our persons must be reconci∣led, and the habits of grace and sanctification must be rooted in the heart, so the fruits thereof must appear, and holiness must be expressed in our life and conversation. In the most dark and impure times, this was an acknowledged principle, God heareth not sinners, Joh. 9.31. Job, 27.9 Ezek. 8.18. Prov, 1.28. Micah, 3.4. Isa. 1.15. Jer. 14.12. &c. Hence, Solomon in that solemn prayer, 1 Kings, 8. doth once and again caveat and limit his intercession for the suc∣cess of prayer, which should be poured out in, or towards that house he had built for the worship of God: If they turn from their sin, and know the plague of their own heart, if they confess and repent, &c. ver. 33, 35, 37, 47, 48. Under the law, if any man in his uncleanness durst offer to sacrifice, or offer to meddle with holy things, he was to be cut off from the presence of God, Levit. 22.3. &c. Of how much sorer punishment (suppose ye) shall he be thought worthy, who dare draw nigh to God, and and presume to offer a spiritual sacrifice in his moral uncleanness, whereof the natu∣ral was only a shadow, and therefore was it so severely for∣bidden, to shew how the holy Lord doth abominate and will avenge the other. Such as dare come before the Lord in their sins, are like a thief that would present himself before the Judge with the fang in his hand. There is no man in his right wits (saith(r) 1.21 one) would come as a suiter unto his Prince, and bring his accuser with him, who could prove and testifie to his face his treason and rebellion. Much less would any man dare to come with the(s) 1.22 weapon in his hand, wherewith he had killed the Kings only Son and heir, and resolving theirwith to offer violence to the King himself. And there is no(t) 1.23 Adultress so shamelesly impudent, as to

supplicat her husband, having still her lover in her armes, purposing yet to follow him. But if any were so desperate, what success might they expect? Would not such a Judge, King or Husband, be avenged of those wretches, not only because of their crimes, but also because of this their impu∣dence and mockery? And yet, alas! inconsiderat sinners are not afraid to deal thus with the great God; but though he long forbear, yet vile pot-sheards will not alwayes be suffered thus to mock their Maker; and though the Lord will not utterly cast off his elect ones, but will at length pull them out of the snare, yet their sins will provoke him to hide his face for a while, and not to hearken to their prayers, so long as they stop their ears at his reproof, and will not turn from their iniquity, Ps. 66.18. If I regard iniquity in my heart, the Lord will not hear me. Though now I be assured of my reconciliation and of Gods favour and love, and that he hath attended to the voice of my prayer, yet (saith he) if I should sin against him, he would turn away my prayer and refuse to answer my desire. God will not speak peace to his Saints, if they return to folly, Ps. 85.8. Then, and only then, shall I not be ashamed and disappointed, when I have respect unto all thy commandments. Ps. 119.6. As if the Psalmist had said, however the swine of the world will come from the mire, and in their filth draw nigh to thee, yet I would not have the fore-head, I would blush, be ashamed and con∣founded to look up to thee, unless I laboured to walk before thee in all well-pleasing, taking heed to my steps, and making thy law the rule of all my wayes. Its disputed, whether gross sins, committed against knowledge and conscience, be incon∣sistent wich grace, so that when beleevers thus fall, they fall away from the state of grace and justification? Now though we dare not go alongst with them who stand for the affir∣mative; yet we may safely affirm, that such sins (yea and every known and allowed sin, whatever be the matter and object; and though it were never so latent and hidden, and so not scandalous) do so far make a breach upon the blessed state of justification, as that the priviledges and comforts thereof are suspended, untill the sinner renew his repentance,

and forsake and be ashamed of the evil of his doings. What did it profit the poor Prodigal, that there was bread enough in his fathers house, till he came to himself and arose and went to his father? Luk 15.17, 18. Believers, ye are great heirs, you have great priviledges, and this is not the least, you may ask what you will, and it will be given you. O! then, be not so foolish as to sin away your own mercies.

But, though these two be necessarily required, and the suc∣cess of prayer doth very much depend upon them; yet, they are remote, and, as it were, indirect conditions and qualifica∣tions of prayer, as belonging rather to the person, then to the duty it self, and being required rather in him who prayeth, then in prayer it self, as any cause, part, property or effect of it: But now we come to speak of those requisits which have a more immediat influence upon, and reference to, this per∣formance.

3. Then, if thou wouldst pray acceptably and successfully, la∣bour to maintain a praying frame and disposition in thy heart;* 1.24 and let not thy lusts or worldly cares deaden and extinguish that live-coal which must inflame thy sacrifice. And thus some interpret the exhortation to pray alwayes and without ceasing, Eph. 6.18. 1 Thess. 5.17. as if thereby were com∣mended to us, to keep our heart in a continual fitness and rea∣diness to approach to God, and present our requests to him; and it is granted on all hands, that that is implyed in the words, though they hold out some more (as shall appear, Part 3.) For, how can he pray alwayes (supposing that uni∣versal particle only to import all seasons and occasions) who doth not constantly preserve this praying temper and dispo∣sition; and who is not alwayes fit and in readiness to go about the duty: may not a call and fit season triste with his unfit∣ness and indisposition? when the Instrument is out of tune, the Musician cannot play, or he will make bad melody.

You will say, but Ah! how shall that little coal be kept in, it being exposed to so many storms and blasts, both from within and without? Ans. What we are to say, Part 3. concer∣ning the cure of deadness and wandring thoughts in prayer, may be helpfull for removing and with-holding unfitness and

indisposition to pray: and now we would only commend these three preservatives of this good disposition, and reme∣dies of an evil one, viz. 1. Exercise. 2. Meditation. 3. Watch∣fullness; of which in the following requisite.

The fourth previous condition (and it hath yet a more immediat and actual influence upon the duty then any of the former) is preparation,* 1.25 the work is high and great, it is dif∣ficult and of much concernment; we have much lying at the stake, and of our selves we are unable and ready to mis∣carry: we had need then to(u) 1.26 gird up the loins of our mind, to call to our(x) 1.27 soul and all that is within us to make ready for the work, to bring in provision for it, and to look about us, but especially above us, for assistance and supply, and to improve that word, Psa. 10.17. and say, Lord, prepare my heart, that thou mayest cause thine ear to hear. We have to deal with him who is of(y) 1.28 terrible majesty, and who must be(z) 1.29 sanctified in all them who draw nigh to him in any point of worship; and therefore we would take(a) 1.30 heed to our steps while we are approaching the throne, The very pagan Priests, before they did offer their material sacrifices to their idol-gods, would make some kind of pre∣paration, by purging and(b) 1.31 washing their body, especially their hands and feet, and by abstinence from diverse kinds of meats; and shall we dare to offer up spiritual sacrifices to the true God without pre-meditation? And if we would be at some pains before hand to prepare our hearts, the work would prove more, 1. easie; 2. sweet; and, 3. successfull. Our(c) 1.32 Buzzard-like hearts cannot instantly get upon the wing, and rise up from the world (in which they are often so deeply plunged) without more ado, and fly up to heaven: nay, as it is harder to raise a great bell, then to ring it after it is up and brought in motion; So often it is more difficult to raise up the heart, and to prepare it for spiritual duties, then to perform them when it is brought to a heavenly frame; and if we could alwayes maintain that heat, we needed not be at the pains to blow at the coals for recovering of it: But, Ah! our stony hearts are no sooner removed from the fire, but by degrees they return to the r native coldness; and

therefore, whatever other means we make use of for preser∣ving a praying disposition, and for fitting and preparing our selves for that solemn work, we would not suffer the heart to be too much cooled and deadned, through(d) 1.33 dis-use and too long biding away from the place where fire from heaven useth to descend. If the trades-man, through neglecting his calling, suffer his tools to rust, he will make but bad work when he cometh to use them; O! but, as in other arts, so also in this our heavenly trade, frequency in acting, diligent use and exercise, begetteth both facility and delight; if we were not too great strangers to a heavenly communion, good thoughts and spiritual meditation would become more fa∣miliar, kindly, and (as it were) natural to us; and there∣fore, frequency in doing is not the least part of our prepara∣tion for duty, to which we shall now only add the other two we promised here to speak to, viz. Watchfulness and Me∣ditation. 2. Then,* 1.34

We must watch unto prayer, Eph. 6.18. 1. Our spirits are lazy and sluggish, and we are very prone to fall asleep, unless we watch over them and often rouse them up, saying, with that holy woman, Judg. 5.12. awak, awak. 2. Our lusts are alwayes in arms, and the devil watcheth for an opportu∣nity against us, and is it time for us to sleep while the enemy is standing at the gate, and some of his forces already with∣in doors? We cannot step one foot but Sathan hath his train laid to blow us up; the world is Sathans bird-lime to intangle us, or rather gun-powder which our lusts are ready to set on fire; and should not we be on our guard conti∣nually? And albeit the enemies main design be to spoil the treasure and take away the jewel, yet he hath a greedy eye at all that is ours: therefore we had need to watch over our eyes, our hands, our tongue, our thoughts, our passions, &c. if any one of these be let slip within his reach, he will not fail to improve the advantage; and every sin as it may pro∣voke the Lord to turn away his ear, So it will indispose and turn our hearts from the duty: it is of a stupifying nature, it is, as(e) 1.35 one speaketh, the devils opium, wherewith if be be suffered to anoint thy temples, thou art in danger to fall

asleep. 3. we should watch and observe the many mercies we receive, and our daily sins and failings, our weakness and manifold wants, all which may be fit materials for our prayers; which being pondred and kept on record, will prove a good help for the duty. 4. We should watch that we may hear when we are called to come to the throne, that we may observe every season and opportunity of prayer, that we may hearken to the voice of Gods dispensations towards us, and may welcom every messenger he sends out to invite us to come before him: that whensoever he saith to us (as he did to him, Psa. 27.8.) seek ye my face, our heart (like his) may be ready to reply, thy face Lord we will seek. If thus we could discerne, and did carefully improve the several advantages of∣fered unto us, what maner of Christians, how powerfull and mighty in prayer would we be? If we were such watch∣men and students in holiness as becometh the Lords suppli∣cants, and those who by profession are agents and pleaders at the bar of heaven and before the(f) 1.36 great King, with what diligence would we(g) 1.37 study our hearts, and study our lives, and the several st••ps of providence, our condition, exi∣gence, &c. that we might know when to come, and what to say while we appear before the Lord. O! if we did thus prepare and watch unto prayer, with what reverence and confidence, with what importunity, fervency and zeal might we(h) 1.38 pour out our heart before him? we should not want mater nor words; we might pray pertinently and se∣riously, and far more successfully, then for the most part we do.

3. Meditation is a good preparation for prayer; it is a token for good when we can say, with David, Psa. 5.1. Lord hear and consider my meditation. When the(i) 1.39 heart, by meditation, inditeth a good mater, the tongue will be as the

pen of a ready writer, Psa. 45.1. Meditation will facilitat the work, and direct and excite the worker; it will give eyes to the blind, hands to the weak, and bring in provi∣sion for the empty. If we were to speak to some great person, especially if to a King, how would we pre-medirate and pon∣der what we should say, and how we should carry our selves in his presence? and yet we will be at no pains to meet the great King; it is true, he will accept of the sighs and sobs of mourners, though we do but(k) 1.40 lament as a dove, and chat∣cter as a swallow and crane, he will pity and shew mercy: but, alas! we basely abuse this astonishing condescension. Ah! should we be negligent and irreverent, because he is tender and indulgent? Many complain for want of enlargment, and because of deadness and coldness in prayer, that wan∣dring and impertinent thoughts break in, &c. but will not be at the pains to prevent these evils by watchfulness and me∣ditation. If thou wouldst set some time apart seriously to ponder and meditate, what a great and dreadfull Majesty, and yet how loving and mercifull, thou hast to deal with, that would beget both reverence and confidence; if thou wouldst consider his omni-presence and omni science, this would stir thee up to watchfulness, it would six thy heart and prevent wandring thoughts; if thou didst remember his power and omnipotence, his fidelity and truth, this would strengthen thy faith and expectation of success; if thou wouldst consider who thou art, what is thy distance as a poor creature, and yet more in that thou art so great a sinner, and he the just and holy Lord, this would beget humility and godly fear; if thou wouldst lay to heart thy several wants, and what thou stands in need of for(l) 1.41 life and godliness, what are thy straits and dangers, and what kindness the Lord hath hitherto she wed, and what long-suffering and patience he hath ex••rcised to∣wards thee, and what are the mercies which from time to time thou receivest, this would sill thy heart with mater both of prayer and praise. I do not say, that all are alike unfit and unprepared, or that upon every occasion we should spend so much or so much time upon this preparatory work. When the heart is in such a spiritual frame and disposition as his

was, Psa. 42.1, 2. when it thirsteth and panteth after the living Lord, it were a pity to stay such a longing soul for one moment from the fountain. And, 2. we will not alwayes have opportunity (especially when we are occasionally called to joyn with others) thus to prepare for the work; but then we may dart up some short ejaculation to God for his help and assistance, which we may confidently expect when the work of preparation was not slighted, by reason of our sloth and negligence; and though thou didst set apart a conside∣rable time for meditation, especially when thou meetest with some extraordinary occasion, and when thou joynest fasting to prayer, (for even those who, for ordinary, neglect this work, will then be at some pains to prepare their hearts for that more solemn exercise) but whatever be the occasion and whensoever thou goest about that duty, such short and eja∣culatory petitions might well be intermixed all alongst the work; thus we may bring help from heaven and engage God in our quarrel, it is not good to wrestle alone with a hard heart. I have read of Luther, that whenever he found any distemper and indisposition creep on, he would instantly go to the throne and complain of it to God; and certainly prayer is one of the best preparations for prayer, this was Davids practise, Psa. 141.1, 2, 3, 4. he would review his heart and his wayes, and his prayers, and make one prayer the object of another, (he would pray for success both to the prayer he had made and was to make, and thus make prayer a transition from paayer to prayer) They who know what a hard task it is to recall their thoughts from worldly and distracting cares, and to silence our lusts after they are once in arms, they will see a necessity of divine assistance, and to dispatch a mes∣senger to the throne of Grace for that effect. Though it be necessary to meditate upon, and consider our wayes, and to take a view of such motives as may imbitter our case unto us; yet unless an omnipotent arme go alongst with, and ap∣ply these considerations, they will not prevail with our deaf and stubborn hearts, nor draw them off these lovers and turn them to God: and therefore, since in our private converse with him we are allowed the liberty to intermix those du∣ties,

and to joyn prayer with meditation; we would not in our practice separate those two, which are thus so mutually helpfull one to the other, and both so subservient and instru∣mental in disposing and preparing the heart for a more solemn address to God: a little eating before meal prepareth a weak stomach, and setteth an edge upon the appetite, but long fast∣ing takes away the the stomach, and blunts the desire after meat; prayer is the best harbenger for prayer; and a little gust of the heavenly manna will dispose for a set meal; but the longer we discontinue our acquaintance with God, our love waxeth the colder, and the heart the more dead and in∣disposed for a communion with him; and he is thus provoked to hide his face when we draw nigh to him.

Thus ye see what should be done, and will ye thus pre∣pare to seek the Lord? but if ye will not, if deadness and indisposition come on, if the Lord with draw and(m) 1.42 turn away thy prayer, thou mayest know whom to blame; Hezeki∣ah would only pray for those who made conscience of this pre∣paratory work, and for them he was heard, 2 Chr. 30.19, 20. and such may most confidently pray for themselves and expect that the Lord will(n) 1.43 attend to the voice of their sup∣plications. When we are unwillingly drawn to the throne, and are uncheerfull in Gods presence, no wonder though he hide his countenance and send us away empty; but when the heart(o) 1.44 panteth after him, and thirsteth to appear before him, when his fruit is(p) 1.45 sweet to our taste, and we sit down under his shadow with delight, he will welcom us, upon whom already he thus beginneth to smile, and whom he hath brought in to the(q) 1.46 banquetting-house, he will satisfie with his goodness such longing souls.

5. Before we draw the bow, we would have our eyes fix∣ed upon the right mark, if the arrow be not right directed, neither its swiftness, nor the goodness of the bow, nor the strength of the arm can profit; high raised affections not right levelled, are like to a ship carried with full sails, but wanting the rudder. The end is the main and principal(r) 1.47

circumstance of moral actions, nay, it is reckoned by Phy∣losophers (most(s) 1.48 commonly, though most(t) 1.49 grosly) amongst the four physical causes; yea, in some respect its(u) 1.50 accounted the first of them, but though it should have no place there (its influence not being physical and proper, but only intentional and objective) yet on all hands its granted, that it is the first basis and foundation of morality; and the Lord taketh special notice of it, and mainly looks after the end we propose in all our actions and endeavours, when that is wrong, all is wrong: all Jehu his zeal against Baals priests, and his fidelity in executing the divine sentence against the house of Ahab, for want of a right end, lost both name and thing. It was not obedience but murder, therefore (saith the Lord) I will avenge the bloud of Jezreel upon the house of Jehu, notwithstanding any warrant from me he could pre∣tend to, Hos. 1.4. Though Jehu did what was commanded, yet being animated by self-interest, and looking rather after Ahabs crown, and that he might secure himself in the throne, then after the command and glory of God; the Lord did not value what he did, but on the contrary, most justly threat∣ned to deal with him as a murderer, for shedding the blood of Princes to satissie his lust and ambition. Base, low, carnal, selfish ends, do(x) 1.51 spoil and debase the most specious perfor∣mances, and make all our religious exercises, and most spiri∣tual acts of worship, become a sacrifice to the creature, and to be meer idolatry and self-worship. When ye fasted and mourned in the fifth and seventh month, even these seventy years, did ye at all fast unto me, even unto me? Zech. 7.5. They did fast, and that very often, and for a long time, for the space of their seventy years captivity: O! but (saith the Lord) I do not value your fasting, weeping and praying, for though ye professed to humble your self before me, yet all this was done for your selves; ye did not at all fast unto me, that I might thereby be honoured, ye did not aim at the

glory of my name, which ye had so much profaned and disho∣uoured, but your captivity and low condition made you cry for deliverance; self was your utmost end, and therefore ye did not at all fast unto me. Thus also they are said, Hos. 7.14. to assemble themselves, to howl, weep, and make many sup∣plications to God, and yet he denied that then they cryed to him, because they did not seek him with the whole heart, nor honestly aim at his glory; they sought him only for the fashion, and upon design, for corn and wine, that they might eat and make merry; they were content thus to complement with God, that they might hire him to gratifie and serve their lusts. Ah! who would not abominate that vile woman, who with an impudent face durst pretend her vows and peace-offerings for a cloak; nay rather as a price, whereby she pur∣chased a licence to commit whoredom, Prov. 7.14. &c. And yet, behold how small the difference is between this strum∣pet and carnal professors; she would hire God with her sacrifices to connive at her lust, and to prosper her in her wantonness; but they will seek after God, that he may(z) 1.52 gratifie a more cleanly lust; their honour, their profit, their ease, &c. And thus both the one and the other would have God (according to that sad complaint, Isa. 43.24.) to serve with their sins.

But, 2. though the end thou aimest at be not thus of it self sinfull and unlawfull, yet it may be natural and sel∣fish; though thou do not, with the thief in the fable, kindle thy torch to let thee see to steal at the(a) 1.53 lamps of the altar, yet thou mayest from thence bring light to let thee see to walk.

Yea, 3. thy aim may be wrong, though it be not either sin∣full, or meerly natural; if it be moral, or (shall I say) spiri∣tual, thou mayest pray to satisfie and quiet thy conscience, which otherwise would flee in thy face, and arrest thee as a very Atheist; yea, thou mayest thus look up to God, desi∣ring to make some satisfaction to, and be at peace with him, and yet thy end may be meerly legall and selfish, there may be no love to God in the heart, nor any desire to glorifie him; and will the Lord accept such a performance? If the

(b) 1.54 glory of God must be the chief and ultimat end of our eating and drinking, nay, of all our actions, 1 Cor. 10.31: Shall we aim at a lower end in the immediat acts of worship? And should not all things be to him, of whom, and through whom they are? Rom. 11.35. There be many supplicants at the throne of Grace; but, alas! few level at so noble a mark, or look up to so high an end; and thus they ask and receive not, because they ask amiss, Jam. 4.3.

Its true, thou mayest make the creature thy secondary, subordinat and immediat end, thou mayest moderatly love and desire it, and therefore thou mayest ask it, and use the means for obtaining of it; bread may send an hungry man to the throne, and whatsoever be thy want and necessity, thou art allowed to ask a supply and remedy: the creature may occasion and give the rise unto thy prayer, but thou must not rest up on it; thou shouldst pray, that thou mayest obtain (for God both appointed it as a mean for that end) but yet thou mayest not seek it for its self, or for thy self, that thou mayest lay it out upon thy lusts; if we thus seek, we shall not receive and if any thing fall to us by a common providence, it becometh gall and worm-wood in the belly; what we make meat for our lusts, becometh fewel to feed the ever-devour∣ing, but never-destroying flames of the indignation of the Almighty; such as love themselves inordinatly, such as serve

and idolize their lusts, are forced in the issue, to undergo what they most abhor; self-love proveth the grossest self-murder, Mat. 16.25. Such as make self their last and great end, their state is wretched and miserable, and their woes shall never come to an end.

You will say,* 1.55 since prayer should be used as a mean for obtaining the desired mercy, how shall I know when I ido∣lize that mercy, and make it my ultimate end in prayer? Ans. Thou dost provoke the Lord, and abuse a most solemn and promising ordinance,* 1.56 when thou expectest no return of thy prayers, and askest not that thou mayest obtain; and therefore whatever other end thou mayest propose (as dis∣charge of duty, the enjoying of fellowship with the Father and his Son, an heavenly frame of spirit, the shining of Gods countenance in that ordinance, and a tast of the heavenly manna) yet the proper, immediatand direct end of prayer, &c. is to procure the particular mercy we desire and stand in need of; and therefore we must use it for that end, and have it often in our eye; 1. before we come, it must send us to the throne; 2. while we come, it must animat the desire; and, 3. after prayer, it will make us wait and look for a return. But let us beware of the popish leaven, that no(c) 1.57 opinion of merit do feed our expectation; who would not abominat that beggar, who would ask an almes upon the account of debt, as if his asking did give him a right? and what creditor would accept of entreaties and requests as good payment? all would go to that market where such money were current. Ah foolish Papists and unwise! how dare ye thus mock the holy one? And shall such proud boasting Pharisees(d) 1.58 expect to(e) 1.59 receive any thing from the Lord? such as would carry on a

trade with heaven, must not bring such(f) 1.60 filthy rags. Ah what are all our righteousnesses? all our prayers and perfor∣mances? who will go about to establish their own righteous∣ness, but such as are ignorant of the righteousness of God? Rom. 10.3. If our works have such a meritorious worth in them, Christ died in vain: and what do we ow to the free mercy and grace of God? For to him that worketh, the reward is reckoned, not of grace, but of debt, Rom. 4.4. It is Christs prerogative to ask upon the account of justice, and ••o plead the title of purchase, but to us all is free; his love, his blood, all the promises, all our enjoyments, and all the good we stand in need of, grace, glory, our bodily being and life, with all its comforts and accommodations. Though the Lord, by his free promise, hath made a connexion between our working and the reward, yet we must not imagine any kind of causality, by way of merit; though our works be via regni, yet not causa regnandi. They are the way, and a mean sanctified and appointed of God for obtaining the blessing, but not the cause, nor can they give any title by way of purchase and causality; but yet the connexion is no less sure and infallible, the Lords truth and veracity being as strong and firm a ground and support of faith, as his equity and justice; hence we may as confidently look for the return of our prayers, as if by these we did merit and purchase what we desired.

But though thus we be(g) 1.61 allowed to look after those inferiour and subordinat ends, yet if these exclude, yea, if they no not stoop unto the great and ultimat end, viz. the glory of God the whole work is(h) 1.62 marred, and wants one of the most noble qualifications, and that which must be a necessary ingredient in all our acceptable sacrifices; not as if in every petition we must reflect upon that high end, but that habitually, virtually and interpretatively, it must alwayes be intended, it must so far abide as to have influence upon the whole action, so that we must alwayes so carry, as

if alwayes we did mind and think upon it; as he who is riding a journey, must so far mind the place he is going to, as not to be diverted or driven out of the way.

And now we come to speak more directly to the main question, viz. what is it to intend the glory of God, and how shall I know when I make it my great and ultimate end in prayer? Ans. We may make use of these few characters for a discovery of what end we propound and aim at; 1. the end hath a(i) 1.63 magnetical and attractive vertue, it draws out the soul after it, and if it be our chief good and the great end, it so glueth and uniteth the heart to it, that there can be no divorce. Hence the soul is said(k) 1.64 to be more where it loveth, then where it liveth. And indeed, as to the estima∣tion and choice, it will prefer what it most loveth unto life it self; thus Paul was ready not only to be bound, but also to die for the name of Christ, Act. 21.13. and the glory of God in the discharge of his ministry, was more dear to him then his life, Act. 20.24. And the Martyrs(l) 1.65 loved not their lives unto the death, they were content rather to lay down their lives, then God should lose the least of his glory. True love, as it is(m) 1.66 active and resolute, so it is liberal, it will do much, encounter many tryals and hazards, and part with much; yea, with all, rather then it will suffer the soul to be divorced from what it pursueth as the chief good and ultimat end. Hence, when we would try, whether we ask tempo∣rals in subordination, and with reference unto the glory of God (as concerning spirituals this question scarce hath place while we sincerely ask them, these having such an immediat and direct tendency to Gods glory, that it may be called their(n) 1.67 intrinsecal end, and the end of the work it self; though yet I deny not, but the worker, through the subtilty of Sa∣than, and the corruption, pride and deceitfulness of the heart, may abuse and pervert these precious things to base and selfish ends, which may be discerned by what we are now to say concerning temporals, which may proportionally be applied to our thus asking spirituals.) But now to that question, how shall I know what end I aim at in my prayer? suppose thou heardst the Lord from heaven, saying unto thee [upon what

terms desirest thou this mercy? and wouldst thou have it upon any terms, though it might prove a weapon to disho∣nour me] what wouldst thou reply? canst thou truly say, [nay Lord, my soul abominats it as such, and I would rather part with what mercies I enjoy, then receive an addition to them upon such terms] and thus, if thou art as ready to pray against, and deprecate these outward things under that redpulication, as thou wast serious in asking them as suppo∣sed blessings, thou needst not fear least thou hast asked amiss; if thy end had been wrong, thy desire had been more peremp∣tory, neither would it have thus stooped to the will of God. Self and lust are impetuous, and(o) 1.68 Rachel like are impatient in desiring, and cannot bear a denial or delay, but if they be satisfied, its no matter though God lose of his glory, and the soul of its beauty and heavenly ornaments; but when Gods glory is intended, temporal things will be askt, 1. moderat∣ly, both as to the degree of the desire, and to the measure of the thing desired; 2. with submission to the will of God; and, 3. in subordination to his glory; And thus all regular prayers for temporals, have two parts; as we pray for such a mercy upon supposition of expediency and subserviency to the great end, so either virtually or expresly, we deprecat it upon the supposition of inexpediency and hurt, as shall appear, Part, 4. chap. 1. And herein honest supplicants do imitate their Master, and when they pray for any outward mercy or deliverance, either actually or in the habitual inten∣tion, they include a proviso, and either imply in their desire, or expresly ad this post-script to all such supplications,(p) 1.69 Nevertheless, not as I will, but as thou wilt, thy will be done.

2. What we much love and mainly intend, will be much in our eye, and will often run in the thoughts; we will not need a monitor to put us in minde of it, but(q) 1.70 Sua dulcedine semper—Ducet & immemores non sinet esse sui; the mind must frequently meditate upon that which the heart much loveth, and though it be shut out, yet it will intrude and in∣sinuate it self, and creep in again upon the thoughts; nay, absence, distance, hazard and difficulty will but rather inflame

the desire, quicken and double our diligence, and arrest and more seriously take up our thoughts, then divert them from looking upon that which we much love and effectually intend. If then the glory of God be the great errand and business and mark thou aimest at, thou must frequently meditate upon it, unless the archer have the mark in his eye he must shoot at random.

You will say,* 1.71 but we cannot alwayes actually minde the glory of God; When must we then, and how often minde it? Ans. The more we think upon it, it is an evidence that we intend it the more; yet, we must not determine how often, and for how long a time the thoughts must be thus imployed. As in other works and parts of holiness, so here, there is a great variety and latitude: A popish Casuist(r) 1.72 affirmeth, that once, at least, every day we should renew our resolution, to refer all our wayes to the glory of God; and well might he say, that this should be the minimum, the least that ought to be done, albeit, alas! too many titular Christians never once yet to this day did make, or sincerely came to this resolution: but I should think, that, at least, as often as we pray we should renew this resolution, and whensoever we ask temporals, we should cordially say, [not our will, but thine, O Lord, be done](s) 1.73 Not unto us, O Lord, not unto us, but unto thy name give glory; do what seemeth good in thy eyes, and what serve••h most to illustrate the glory of thy name, but(t) 1.74 grant not our foolish desires, and further not our hurt∣full devices, &c.

3. He who asketh for the glory of God, when he hath obtained what he desired, will be carefull to improve and lay it out for that end. Thus Hannah askt a son from the Lord, and lent him to the Lord as long as he lived, 1 Sam. 1.27, 28. It is true, she did not thus consecrate her other three sons to the publick ministry in the temple, and it may be the Lord will not call thee to part with all; but yet thou shouldest be in readiness if it were to offer up thy Isaac, and to abandon thy darling and most beloved comforts; and though thou art allowed still to possess, yet, mayest thou not improve thy possessions better for his glory, and spare so much

of them as he calls for, which haply will be but a little? But, Ah! so much health and strength, so much wealth and ho∣nour, and nothing of that laid out for God, and none of it imployed in, and for his service: None under thy charge, en∣couraged by thy example and warning, no hungry Saints fed, no good work promoved by thy substance, but thou accountest all lost that is laid out that way, and thou wouldst rather suf∣fer the publick Ministry and schools of Learning to decay, then thou wouldst contribute for their maintenance, did not the Law of the land compell thee to give a little for that end; with which (though it be not thine, and thon never hadst any right unto it, yet) thou as unwillingly partest as the Mariner with his goods in a storm. Ah! hadst thou asked for God, thou would now imploy it better, and minde his interest and service more.

4. If thou ask for God, thou wilt not only take heed what, but how thou askest; as thou wilt be carefull to im∣prove the mercy when enjoyed to the honour of God; So thou wilt be carefull to honour him by thy asking; thou wilt make conscience of thy duty and take heed how thou performest it, thou wilt look in to thy prayer as well as after its return; as thou art sensible of thy wants, so of thy debt, and that prayer is no small part of that homage we owe to God. Carnal prayers run to prayer as to a charm, they use it as a mean, and though never so superficially performed, are ready, with that people, Isa. 58.3. to complain if God do not presently answer and give what they desired. O! but the Saints are more anxious about their duty then it's success, as to the having or wanting these outward things; and though they can use prayer as a sanctified mean, and confidently ex∣pect a return, yet they dare not plead their own righteousness nor the worth of their prayers; and if God may be glori∣fied in with-holding what they desired, they rest satisfied and acquiesce in his will; if they honour God in their prayer, and if his name get honour by denying what they petitioned, this double advantage will not only sufficiently compense that loss, but also rejoyce the heart of the supplicant (when seen and considered by him) and fill his mouth with songs of praise and thanksgiving.

Ah!(o) 1.75 what matter of humiliation, that we have so often prostituted so solemn an ordinance to our lusts and sen∣sual appetite, and that so often we have been led by base and low ends; the custom of the place and family, our wants and necessities, yea, and, many a time, our lusts and carnal desires have sent us to the throne, and we without blushing, have thus taken the holy and dreadfull name of God in vain (be∣cause upon such a base account) and at the best, conscience of duty, and challenges from within, have set a work not a few, and the Saints too often. If conscience be satisfied, though the honour of God was little minded in the duty, we rest content, and if we enjoy our hearts desire, we do not look up to him from whom it came, nor are we carefull to improve it for his honour; and as we little mind Gods glory in asking, so we expect small successe, and accordingly reap little fruit of our labours. O! when will we be humbled for doing Gods work, and our own work, so negligently and deceit∣fully; if we were more serious and fervent in our de∣sires, and did more cordially aim at the glory of God, he would more effectually procure our good, and our prayers would be more peevalent and successfull: but no wonder (as one said) though those prayers that want a good aim, do also want a good issue. But, ah! what motives can prevail with him who doth not sincerely(x) 1.76 love God, to seriously mind and regard his honour and service? The water in the pipe can ascend no higher then the head-spring from whence it came; when self-love is the spring, self-interest must be the aim; but if God were at the beginning of prayer, he would be the end; if love to him, were the fountain and principle, his glory would be the mark and scope. And O! if we were less carnal and selfish! if we did seek more for God, we would receive more from him; if his kingdom, glo∣ry and interest, had the precedency, our business would be more quickly dispatched, and we might trade for the creature more successefully, Mat. 6.33. and what ever were our portion and allowance of it, were it small or great, it would prove sufficient and enough, yea, all, Phil. 4.18. Tempo∣rals thus askt and received, lose, as it were, their nature and

name, they are no more in the category of indifferent things; nay (saith(y) 1.77 the great School-man) thus they become fim∣pliciterbona, absolutely good, and blessings indeed, they are now of one kindred with spiritual mercies, they are thus (whatever difference be, as to their mater) arrows of the same quiver, bought at the same market, and with the same price, shot out of the same bow, and level'd at the same mark: all of them slow from the same fountain of free love, and are the purchase of blood, and being askt and received in faith, are improven to the honour of the giver. And thus we may upon good grounds subscribe, and put to our seal to that Christian paradox, that a little which a righteous man hath (not only his state and condition, but his creature-stock and outward possessions) is better (because better come, better employed, and laid out for a better use) then the great trea∣sures and revenues of the wicked, Ps. 37.16. Prov. 15.16. Prov. 16.8.

Notes

• (a) 1.1

  As expo∣sitors upon good grounds extend the word, see Dio∣dat, annotat. on the Bible in fol. Amsterd. an. 1640. English Di∣vin. Pemble, Cotton.
• (b) 1.2

  2 Cor. 13.5.
• (c) 1.3

  Which So∣crates, though a Pagan, did acknowledge; see Baldwins moral Philos. book, 9. ch. 5.
• * 1.4

  1. Reas.
• (d) 1.5

  See Part 1. chap. 9.
• (e) 1.6

  Cajetan his observa••i∣on (which he repeateth) on the place is the more remark∣able, because of the author, he being a Papist. Externa (& dem de inter∣nisdicendum) oblationes (inquit ille) non sunt Deo grata secun∣dum seipsas, sed ratione of∣ferentium pla∣cent vel dis∣plicent.
• (f) 1.7

  1 Chron. 29.14.
• (g) 1.8

  Mentem offerentis non oblationem attendit, glos. iuterlin. in Gen. 4 4.
• (h) 1.9

  Mr. Fen∣ner Sacrif. of the faith: pag. 6. and pag. 52.
• (i) 1.10

  Nay Sua rez, though a Jesuit, and a great patron of the merit of congruity, yet granteth, ora. tionem non esse impetra∣toriam ex vi promissionis nisi ex fide procedat, quia promissio non fit orati∣oni nisi pro∣cedat ex fide, Suar ubi su∣pra, cap. 24. sect. 1, 2.
• (k) 1.11

  Zeal. Christ. pag. ult.
• * 1.12

  Use 1.
• (l) 1.13

  Gen. 18.25.
• (m) 1.14

  Videmus vulgo parcutes magis delecta∣ri balbutienti infantia in∣fantium, quam universa elo∣quentra homi∣num eloquen∣tissimorum; ••∣pat••r autem noster caelestis magis oblecta∣tur ruditate ac infantia no∣stra, qui su∣mus cjus filii, quam, &c. Rolloc. in Joan 4.
• * 1.15

  Use, 2.
• (n) 1.16

  Isa. 50.10.
• (o) 1.17

  Ps. 42.1
• (p) 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eurip. apud Erasm. in Ghib no∣lens volens vel potius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Homer vo∣lens nolente animo.
• (q) 1.19

  2 Cor. 13.5.
• * 1.20

  2. Qualifica∣tion.
• (r) 1.21

  Mr. Downam spir. arm. part. 3 lib. 2. cha••. 4.
• (s) 1.22

  The sins of Gods people were the mur∣derers of the Prince of life, and though the high and lofty one be out of the reach of sinners, yet every sin is accounted to be interpreratively D••i-cide. And no thanks to him, who resolutely and deliberately sint against God, that his evil extendeth not to God.
• (t) 1.23

  Sin is frequently (and most fitly) in the Scriptures compared to whoredom, and our lasts are called our lovers.
• * 1.24

  3. Qualifica∣tion.
• * 1.25

  4. Qualifica∣tion.
• (u) 1.26

  1 Pet. 1.13.
• (x) 1.27

  Ps. 103.
• (y) 1.28

  Job. 37.22.
• (z) 1.29

  Levit. 10.3.
• (a) 1.30

  Eccl. 5.1.
• (b) 1.31

  Hence the proverb, acce∣dere ad rem illotis mani∣bus, when we go about any husiness with∣out due prepa∣ration.
• (c) 1.32

  An heavy and slow sty∣ing bird.
• (d) 1.33

  Constant and frequent exercise, the first branch of preparation. By doing we are fitted to do, and to do better, & with greater faci∣lity.
• * 1.34

  2. Watchful∣ness.
• (e) 1.35

  Mr. Gura. spir. arm. part. 3. pag. 605. where ye will find this argu∣ment handled at greater length.
• (f) 1.36

  Psa. 47.2.
• (g) 1.37

  Pleaders at the throne of grace would be great stu∣dents, that they may be able to improve the several to picks of divinity for carrying their plea and cause.
• (h) 1.38

  Psa. 62.8. Third branch of preparation is meditation.
• (i) 1.39

  Verbaque praevisam rem non invita se∣quuntur Hor. agere volen∣tem sēper me∣ditari decet. nam segniores omnes inceptis novis. Meditatio si rei gerendae defuit Auson. de lud. 7. sa∣pient. The Hebrews do use one and the same word for signifying to meditate and to pray, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thus be word Gen. 24.63 where Isaac is said to have went out 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is rend∣red either to pray or to meditate; and it were to be wished, that these two in our practice were not separated, that as that word may be applyed to, So what is signified by, it may be found in all our prayers.
• (k) 1.40

  Isa. 38.14.
• (l) 1.41

  2 Pet. 1.3.
• (m) 1.42

  Ps. 66.20.
• (n) 1.43

  Ver. 19.
• (o) 1.44

  Ps 42.1, 2.
• (p) 1.45

  Sol. Song, 2, 3.
• (q) 1.46

  Ver. 4.5. Qualifica∣tion.
• (r) 1.47

  Statuenda est sententia certa, sinem es∣se veram pro∣priam ac rea∣lam causam, &c. Suar. hoc est receptum dogma & quasi primum principium in philosophia & theologia, metaph. dis. 23. sect. 1.
• (s) 1.48

  Propter rationes quas ibid, proponit Suar. (praeci∣pue secundam) quibus solven∣dis non fuit par, & ideo sect. 4. § 17. satetur causa∣litatem finis quodamodo, dixisset omni∣modo, esse mo∣lem & quasi artific osam & intellectu∣alem.
• (t) 1.49

  Finis, etsi sit postremus in executione est tameu pri∣mus in imen∣tione agentis, & hoc modo habet rationem causae, Thom. 1.2. quaest 1. art 1. ad im
• (u) 1.50

  Finis pre∣cipua est inter circumstan∣tias act vs hu∣mani, cum aeliae se tantum habent per mo∣dum acciden∣tis, sinis vero sit causa actus. Pet. 8. Joseph id. theol moral. lib. 2. depec. cap. 1. res. 4.
• (x) 1.51

  Noveris ita{que} non officiis sed finibus a vitiis discernendas esse viriutes: officum est autem quod faciendum est, finis vero propter quod faciendum est: cum itaque facit homo aliquid u bi peccare non vide tur, si non proper hoc facit propter quod facere debet, peccare con vincitur, August. lib. 4. contro Julianum, cap. 3.
• (z) 1.52

  Its much that ye should be servants of sin, but that ye should make God fellow-servant, and yoke him in the same ser∣vility, is not to be endured, Mant. on Jam. 4.3.
• (a) 1.53

  Lucernam fur accendit ex ara Jovis, &c.
• (b) 1.54

  Hic objici posset quod Suarcz, loc. cit. lib. 1. cap. 14. sect. 5. proponit, con∣tra suam & communem pontificiorum sententiam, quod scil. orandum sit pro defunctis qui jam bea∣tifica visione Dei fruuntur. Sed missis ist∣iusmodi nugis, argumentum unde propone∣mus, quate∣nus, viz mi∣litare videtur contra finem ultimum ora∣tionis. Est∣que ejusmodi OBJ. Si divina gloria à nobis deside∣retur & in oratione postuletur, ut in primis verbis orationis dominicae orare docemur, seque∣tur orationem fieri pro ipso Deo cum tamen fiat ad. Deum. Quemadmodum interdum roga∣mus hominem ut sibi ipsi aliquod bonum facias, sed hoc durum, &c. Resp. Alius esse petere gloriam Dei, aliud vero petere propter gloriam Dei; in priori, gloria Dei est objectum; in po∣steriori, finis petitionis. Et objectio, licet videatur concludere contra utrumque, maxime tamen co••••ra primum (sed revera contra neutrum) de quo nobis nunc non est sermo. Ad objectionem tamen paucis. Resp. cum Soario, totam utilitatem vel commoditatem illius extrinseeae gloriae Dei quam manifestari petimus, esse propriam illorum hominum qui illum glorificant, nostra enim bonitas & pietas ad Deum non pertingit, Ps. 16.2. Job, 22.2. Job, 35.7. Quamvis itaque petitio nostra tendat in Deum ut in finem, imo ticet ut in objectum, non tamen dici potest cum proprietate (ut lo quitur Suar.) nos orare pro Deo, quia proprie dici∣mur orare pro aliquo solum, quando per orationem quaerimus illius commodum vel utili∣tatem.
• * 1.55

  Quaest.
• * 1.56

  Ans.
• (c) 1.57

  Suar. lib. 1. cap. 11. sect. 13. Ex Alense propo∣nit tres fiues seu fructus orationis, viz. 1. ad degust∣andum seu ad dulcedinem & delectatio∣nem ex con∣templatione & amore Dei capiendam; 2. ad exsolven∣dum seu ad merendum & satis faciendum divinae justitiae: 3. Ad impretandum quod petimus. De primo & tertio non est quaestio inter nos & Pentificios; de secundo disputari se∣let in articulo de merito bonorum operum, quod nostri Theologi passim refellunt ut vanum & absurdum commentum, sed fere nihil (ut fatetur Suarez,) cap. 22. sect. 1. hoc loco speciali∣ter de oratione dicere necesse est, quamvis oratio sit praecipuum inter tria principalia capita ad quae opera satisfactoria a papistis reduci solent: Jejunium enim refertur ad orationem, & eleemosyna est opus exterius vid Thom. 22. quaest 83. art. 13.
• (d) 1.58

  Jam. 1.7.
• (e) 1.59

  An opinion of dignity and merit would hinder and obstruct the acceptance and successe of prayers, he who hath money wherewith he may buy, needs not begg. When we resolve to stand to a legal plea, we need not make our supplication to the Judge, Job, 9.15.
• (f) 1.60

  Isa, 64.6.
• (g) 1.61

  Subordi∣nata non pug∣nant.
• (h) 1.62

  Bonum opus intintio facit, non enim valde attendas quid homo fa∣ciat, sed quid cum facit, as∣piciat. prin. quinquag ex prolo Ps. 31. August. Quicquid autem boni sit ab bomine, & non propter hoc fit propter quod fieri debere sapientia praecipit, etsi officio vidoatur bonum, ipso non recto fine peccatum est, August. lib. contra
• (i) 1.63

  Quid est ergo amor ni∣si quedam vit∣ta duo aliqua copulans— amentom scil. & id quod amatur, Au∣gust. de trin. lib. 8. cap. 10.
• (k) 1.64

  Anima magis est ubi amat quam ubi animat.
• (l) 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contempserunt vitam pro Christi gloria, vid. Pareum & Bez in Rev. 12.11.
• (m) 1.66

  Amor meus pondus meum, eo fe∣ror quocunque feror.
• (n) 1.67

  Finis in∣trinsec & finis operis.
• (o) 1.68

  Gen. 30.1.
• (p) 1.69

  Mat. 26.39, 42.
• (q) 1.70

  What the Poet said of the land of our nativity, viz. [that it will not suffer us to forget it] may more tru∣ly be said of our chief good and ultimas end.
• * 1.71

  Quest. Ans.
• (r) 1.72

  Pet a S. Jo∣seph in Ethic. ad quaest. An detur aliquis actus humanus indifferens in individuo, seu, ut loquuntur, in actu exer∣cito.
• (s) 1.73

  Proponi∣tur hic exem∣plum enimi veri pit rihil aliud specton∣tantis quam glo••iam Dei dum in tribu∣lationibu•• & periculis au∣xilium divi∣num implorat, Mus••••l. in Psal. 115.1.
• (t) 1.74

  Psa. 140.8.
• (o) 1.75

  Applica∣tion.
• (x) 1.76

  Ad eum ergo qui ubi{que} praesens est, non pedibus ire licet, sed moribus. Mo, res autem no∣stri non ex eo quod quisque novit, sed ex eo quod quis∣que diligit, di∣judicari so∣lent; non fa∣ciunt bonos vel malos mo∣res, nisi bo∣ni vel mali amores. Au∣gust Macedo∣nio epist. 52.
• (y) 1.77

  Si temp o∣ralia bona con∣siderentur pro ut sunt u••ilia ad opera vir∣tutu••n quibus perducimur ad vitam aeter∣nam, in tan∣tum suut sim∣pliciter bona. Thom. 1, 2. quaest 114. art 10. in corp.