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. III. Some consequent conditions, what we must do after we come from the throne of Grace. 1. We must wait; 2. watch; 3. be busie in using the means; and, 4. renewing our re∣quests; and, 5. we must thankfully improve what the Lord giveth in return to our prayers. With a word concerning the necessity of these and the former qualifications.

Psa. 85.8. I will hear what God the Lord will speak; for, he will speak peace unto his people — but let them not turn again to folly.

Psa. 50.15. Call upon me in the day of trouble, I will de∣liver thee, and thou shalt glorifie me.

2 Chr. 30.18, 19. The good Lord pardon every one, &c.

HAving spoken of the antecedent and concomitant qua∣lifications of an acceptable prayer, now come we to show what must be done after we go from the throne. Ah! too many go to work heedlessly and without all kind of pre∣paration, and perform it perfunctoriously and in a dead formal maner; and no wonder though such have done when they have said, that when they leave off to speak, they minde the work no more; but thou who tookst heed to thy steps while thou drewest nigh, and who wast serious when thou didst approach, pouring out thy soul unto thy God, wilt expect some fruit of thy labour and wilt take heed to thy wayes, lest by thy folly, thou shouldst intercept and obstruct the re∣turn of thy prayers.

1. Then, after thou hast poured out thy complaint to God, thou must wait, listen and diligently observe when he answer∣eth and how far he answereth thy prayers, we must hear what God the Lord will speak, Psa. 85.8. If we presen∣ted a supplication to a King, how would he think himself mockt if we did not stay for an answer? If beggars knock and cry, but will not wait till an alms come, who will send it

after them? Ah! 1. are we not Gods subjects and ser∣vants, and should we not look up to our King and Master, and patiently wait till he have mercy upon us? Psa. 123.2. 2. Did the Lord ever disappoint them who thus did wait and depend upon him? Isa. 26.3. Psa. 85.8. Mic. 7.7. Psa. 107.43. 3. But if ye will not wait for an answer, if no answer come, know who should bear the blame; if the beggar be gone while the alms is coming, his pride, impatience and sloth must be the cause of his not receiving; faith is not more necessary in asking, then that we may receive; and if ye do not wait, unbelief must say,(a) 1.1 What? should I wait on the Lord any longer? And (with them, Joh. 21.15.) What profit have we if we pray to him? It was in vain to pray and now to look for an answer. 4. Nay, though the Lord answer in wrath, and reward thy contempt and the dis∣honour done to his name with some remarkable judgment, thou hadst no cause to complain; who could endure such an indignity? what is truth? said Pilat to Christ, and when he had said, he goth away and will not wait for an answer, Joh. 18 38. Ah! will ye deal no better with the great God, then a mocking pagan dealt with Christ in the day of his re∣proach? may ye not fear lest he be avenged on you for this dishonour, injury and affront offered to his Majesty? 5. As you thus dishonour God and provoke him not only to with∣hold the desired mercy, but also to take the rod in his hand; So, if the Lord should answer, follow and pursue you with his mercies while ye are running away from him, you would de∣prive your selves of a double advantage. 1. Of the joy and comfort that redounds to an honest supplicant, when he observeth God to have hearkned to his desire; nay, the com∣fort that many times ariseth from this consideration doth exceed the satisfaction reaped by the naked enjoyment of the mercy it self, that being an evidence of our adoption, of Gods love towards us, of our moyen with him, &c. 2. We thus deprive our selves of a notable mean, 1. for strengthning our faith in the promises; 2. for clearing the Lords fidelity in keeping his word to his servants; and, 3. for judging of the sincerity of our hearts and wayes, and knowing when we

have prayed acceptably; and, 4. for encouraging us to con∣tinue instant in prayer, and to say, (with him, Psa. 116.2.) therefore will I call upon God as long as I live. And as thus you are injurious to your selves, So also to the Lord and to your brethren. 1. To the Lord, if he should answer, ye who do not hearken, would not hear; ye who would not look up to him, would not see nor discern his hand, but would(b) 1.2 sacrifice to your own net, and ascribe that mercy to your own wisdom, activity, moyen with, or power over, some crea∣ture helper and second cause: and thus, though God should deliver us in the day of our trouble, yet we would not glorifie him; nor would we (with him, Psa. 116.1, 2.) say, I love the Lord, because he hath heard my voice, &c. 2. If we were carefull to ponder Gods wayes towards us, and laid up experiences, we might be helpfull to others, especially to weak Saints and to children of light walking in darkness; our experiences might prove a mean to support and strengthen their faith; if God regard the prayer of the destitute, this shall be written for the generation to come, Psa. 102.17, 18. See this point more fully demonstrated and improven, by Mr. Goodw. Ret. of Pray. ch. 10. Ah! where is the man who hath not reason to smite his breast and say, wo's me that I am so guilty of so vile, ungrate, foolish and mischievous an offence? O! let us justifie God if he hath not heard us, while we did not listen nor hear what he would say; and O! if we were more carefull to amend this fault that is so com∣mon and ordinary, that we would no more so carry, as if we thought with Atheists that our praying were lost labour: and if we will trust God and depend upon him, we shall have no cause to be ashamed of our expectation, he will not fail nor disappoint us; if we will go to our watch-tower (as the Prophet did after he had prayed, Hab. 1.12, 13. &c.) we would (with him, ch. 2.3.) find, that an answer would at length come; that at the end it should speak and not lie; though it tarried (as to our sense and apprehension) yet if we waited for it, it should not tarry nor be suspended for one moment, after the fit, convenient and due time.

But as this waiting upon God doth import a looking up to him, so, 2. a patient and submissive, a silent and belee∣ving expectation, and not fainting all the while the Lord delayeth to answer our prayers; he that believeth will not make hast, but will patiently wait upon the Lord his God, till he have mercy upon him, Is. 28.16., Ps. 123.2. he will not fret because of cross-dispensations, but will rest on the Lord, and commit his way unto him; knowing, that at length he will bring forth his righteousness as light, and his judgment as the noon-day, Ps. 37.7, 5, 6. We have need of patience, that we may receive the promise. Least, if we fret, the promised mercy be withheld, Heb. 10.36. Its not enough, that we once believe and assent to the promise, but we must wait the fit time for its accomplishment: And thus, as we have need of faith, so also of patience, that we may inherit, and be put in possession of the promised mercy, Heb. 6.12. Some Pagans have shown much magnanimity and composure of spirit under their trials and sad disappoint∣ments, who yet were strangers to this confident and filial dependance upon God, and to this Christian patience, which is founded upon better grounds and spiritual motives, and which is the daughter of faith, and one of the priviledges and ornaments of the heirs of glory; being of a heavenly descent, and coming from him, who is the fountain and author of all our graces: we would soon faint, if we were not strength∣ned with all might, according to his glorious power, unto all patience and long-suffering, with joyfulness, Colos. 1.11. There may be some appearance of joy in hypocrits and mora∣lists, in the day of their trouble and trial, but there can be no real and solid joy, but in beleevers, who know, that yet a little whi e, and he who shall come will come, and will not tarry, Heb. 10.37. And that the Lord waiteth till the fit and appointed time come, that he may be gracious to us, and bless us indeed, Isa. 30.18. As the Spirit helpeth us to pray, so to wait till the fit time for us to receive come; hence, the Lord is called the God of patience, not only because he exer∣ciseth it toward us, but(c) 1.3 because he worketh it in us, Rom. 15.5. O! then let us labour to exercise this heavenly

grace, and our labour shall not be in vain; the more thou dost venture in thy trade with heaven, and the greater stock of prayers thou sendest forth, thou mayest expect the larger return; nay, and the longer thou waitest, thou maist expect the more gain; as knowing thy trade to be carrying on all the while, and thy stock to be in his hand, who during the delay will improve it to thy best advantage, who will not suffer it to miscarry, nor thee to be on the losing hand who hast intrusted it to him; yea, and, 2. such mercies as are long expected and waited for, are most sweet and welcom(d) 1.4 cito data vilescunt; what we quickly and easily get, we undervalue; but what we have often askt and desired, and long waited for, proveth sweet and refreshing. A love-letter and token from a dear friend, we thought to have been dead, will bring much delight and content; and those vessels, when the voyages prove long and dangerous, so that the owners have made their account they shall never hear of them again, as they use to return with the greater advantage, so their return is more refreshing and comfortable; so when our faith is ready to fail, and we look upon our prayers as(e) 1.5 bread cast upon the waters, and as so much lost pains; when an answer cometh, and a love-token from our God (whom we through unbelief had almost thought to have forgotten us) O, how sweet and acceptable will it prove! and the oftner we read and peruse those missives from our heavenly Father (especially coming by the hand of a messenger we judged to be lost, and as dead) we will observe some precious, and (as it were) new passages, which will mightily refresh and comfort us, and will become a seal and notable evidence of his love to us, and strong a support of our faith and confidence in him. But, 3. if we weary and faint, we may, through our impatience and discontent, provoke the Lord to recall (as it were) his former grant, and not to answer these pray∣ers, which otherwise might have laid claim to the pro∣mise, and would not have wanted a gracious return and answer.

But as we must thus wait, so, 2. we must watch; as we must look up to God, so we must look in to our own hearts,

and about us, to our wayes and course; as we must watch unto prayer, and in prayer, so also after prayer. Sathan alwaies lieth in wait, and we know not; he may have a train laid, when and where we are least apprehensive of dan∣ger, but when we see any temptation which is his scout, we may know that the enemy of our souls is not far off: and that we become not a prey to his temptations, we must watch and pray, Mar. 26.41. There must be a reciprocal sequel, and consequence of the one from the other; as we must watch and pray, So we must pray and watch; nay, upon a special account we must watch after prayer, that the influence of that ordinance may abide upon our heart, and that we lose not that life, vigour and heat which useth to accompany the spiritual performance of this heavenly exercise; a cold catch∣ed after heat is most dangerous, and yet it is most usual, if it be not prevented by a watchfull care and circumspection: And therefore, as in prayer we must(f) 1.6 lift up holy hands, so after prayer we would take heed to our feet, and that when we come from the throne, we do not run to the(g) 1.7 mire to wallow in it. If we would receive whatsoever we ask, we must keep the commandments, and do those things that are pleasing in the sight of God, 1 Joh. 3.22. The Lord will hide his face from them, who behave themselves ill in their doings, and will not hear them though they cry, Micah, 3.4. If we regard iniquity in our heart (whether before or after prayer) the Lord will not hear nor answer us, Ps. 66.18. If the Saints, after they have prayed, and are waiting for an answer, return to folly, God will not speak peace, Ps. 85, 8. Sin will make God hide his face and draw back his hand, Isa. 59.2. If after we went from the Kings presence, we dis∣obeyed his commands, plotted and conspired against him, and that under his eye, and while he were looking on; what folly and madness were it to expect that he would regard and answer these supplications we had presented to him; and is not this our case? Ah! many desperate sinners deal no bet∣ter with God, then Absolom with Joab, 2 Sam. 14.30. while the Lord delayes to answer their requests, they set his field on fire, and set their face against the heavens, as if they

thought to break him with their ill deeds, whom they could not perswade by entreaties; or else, since they cannot help the matter, either in revenge against God, or to make a com∣pensation to themselves, they will(h) 1.8 follow after their lovers, and seek to satisfie their lusts; that since the Lord would not answer these desires they offered up to him, they may fulfill the desires of the flesh, which are contrary to his holy will, and sweet and wel-pleasing to their sensual appetite.

3. As we must watch and pray, and pray and watch, so we must pray and pray; its not enough once to present our requests, but we must renue our sute and fortifie our plea; we must ask again and again, we must not keep silence, nor hold our peace, nor give him any rest (according to the expression, Isa. 62.2.) till he shew mercy upon us, and grant our requests; thus the primitive Church prayed for Peters enlargement and deliverance, Act. 12.5. And thou art al∣lowed and commanded to follow this course; the gates of heaven are never shut, and thou maist get access to the King when, and as often as thou wilt, he will not chide with thee, because of thy importunity and frequent addresses, but he complaineth when we faint and hold our peace, Isa. 43.22. and commands us to continue instant in prayer, Rom. 12.12. Eph. 6.18. Colos. 4.2. 1 Thes. 5.17. And as in every thing, so alwaies to make our requests known unto him; and promiseth that our labour shall not be lost Phil. 4.6, 7. Luk. 18.1. &c. And giveth this as one reason why he will not answer hypocrits, crying to him in the day of their trouble; because they having no delight in the Almighty, will not alwaies call upon him, Job, 27.9, 10. Prayer is a wearisome burden to many, which they must quickly shake off, and then for a pretence, are ready to say (with him, 2 King. 6.33.) its in vain to wait upon God any longer; we are ready to complain that God will not hear, while he regrateth we will not cry; if we continued instant in prayer, an answer would certainly come, and would not tarry. See Chap. 2. Sect. 1.

4. As we must be busie at the throne, so we must not be idle at home; as we must not forget the Lords work, and

what duty else he calls for at our hands, So neither must we forget our own work; as we must continue instant in prayer, Rom. 12.12. So we must not be slothfull in business: and yet we must not so minde our own, as to forget the Lords work and service, v. 11. There ought to be a subordination, but there is no opposition between the Lords work and our work, that must have the precedency, but this may follow in its own place; and in it, as we are to look up to God for the blessing, so we must be doing our selves: Prayer doth not exclude the use of the means, nor give to us a super-sedeas from our work and labour; if(i) 1.9 any will not work, nei∣ther should he eat, 2 Thes. 3.10. Ah! you will say, may he not pray, and should a praying Saint starve? may he not eat? Ah! why should we not pray? but prayer must not be pretended as a cloak for our negligence; whosoever he be, though a Saint and fervent supplicant, yet, saith the Apostle, if he will not work, let him not eat, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ora & labora, Prayer doth not exclude our di∣ligence and activity, but we must pray(k) 1.10 and work: as we must lift up our heart to heaven, So we must put to our hand to our work on earth, precibusque manus, &c. Hence some of the ancient Doctors, in allusion (as I would think, rather then intending to hold out the meaning and true sense of the place) to these words, Lam. 3.41. Let us lift up our heart with our hands unto God, do(l) 1.11 tell us, that such as pray and do not work, do make a divorce and separation of these two the Prophet hath conjoyned; they lift up their heart, but not their hands, to God; yea (saith(m) 1.12 one) he who prayeth and doth not work, doth tempt and provoke God. The husband-man must not lye on his bed when he should attend his work, and by his prayers expect a good crop; the Lord hath not appointed the means in vain: and though thou shouldst not trust in them nor distrust God when they are not afforded, yet thou must expect the blessing from the Almighty in the use of the means, which in his providence

he offereth to thee: What? dost thou pray against sin, and dost thou not resolve against it? dost thou not fight against it, and strive and endeavour to mortifie it? prayest thou for grace, and dost thou not attend the ordinances and diligently improve the means of grace? thy prayers are a pro∣vocation, they cannot be serious; for if thou didst earnestly de∣sire, thou wouldst strive and give all diligence that thou migh∣test obtain: wouldst thou have God to help thee who wilt not help thy self, nor enter in at the door he hath opened? though the Lord stands not in need of thy help and industry, yet wherefore doth he put a price in thy hand if thou oughtest not improve it? If then thou wouldst have the Lord to be with thee, thou must arise and be doing, 1 Chron. 22.16. If thou wouldst have the Lord to meet thee with his help, thou must be working righteousness, Isa. 64.5. The Lord hath appointed (said(n) 1.13 the Pagan) that vertue should be pur∣chasea by our sweat. None can be happy (saith another) who is not active and diligent: though we must pray for salva∣tion, yet we must work out our own salvation, and give all diligence to make our calling and election sure, Phil. 2.12. 2 Pet. 1.10. I do not think that there are any(o) 1.14 Euchits or Messalians now a dayes, who teach that we should do no∣thing but pray: yet, there be too many hypocrits and for∣mal professors, who think to come to heaven by their empty, cold, lifeless and dead prayers, who having a form of godli∣ness, deny the power of it, 2 Tim. 3.5. who cry at the gate, but never strive to enter in, they seek to enter in, but with the lips only and in a lazy formal way; and thus they are not able, their crying will not do the turn, Luke 13.24. It is thought a fault among men to welcom and entertain idle beggars, thus they who are the reproach of the Kingdom, who have no order nor government, and neither fear God nor man, are encouraged and encreased; and shall the holy one hear and answer those out laws and rebells who have respect to none of his commands? and will he fill their hands who will not put to their hands to his work, nor do what he re∣quires? their negligent, yea and stubborn omission of duty, will out-cry their prayers, yea every command of God,

which they have presumptuously transgressed, will appear against them and plead for vengeance; and therefore, those who will not work, though they be not (with him, Luk 16.3.) ashamed, yet may be afraid to beg.(p) 1.15

5. If the Lord answer our prayers and grant our desires, let us return to him the sacrifice of praise; this is all the re∣compence we can make to him, unto whom(q) 1.16 our goodness extendeth not, and whom we(r) 1.17 cannot profit; this is all the tribute and revenue the Lord requireth of all our mer∣cies, this the meanest Saint may give, and the greatest and most glorious Angel can give no more. What can David, though a King, a Prophet and eminent Saint, render unto the Lord for all his benefits towards him, but to offer the sacri∣fice of thanksgiving? Psa. 116.12.17. and the weakest must do no less; if God answer thee (whosoever thou art, whe∣ther rich or poor, noble or ignoble, weak or strong) and de∣liver thee in the day of thy trouble, thou must glorifie him, Pso. 50.15. There is no better theme (saith(s) 1.18 Austin) for our meditation, speech or pen, then the praise of God; what can we say in fewer words, and yet what work is so profitable? what should we hear more gladly, or think on more seriously? And, O! (saith(t) 1.19 Bernard) there is nothing on earth that doth so much resemble the glorious state of the heavenly habitation, as to be chearfull in praising God▪ But, remember that canticum novum & vetus homo malè concordant; thy heart must be renewed if thou wouldst sing th••s new song: Ʋnto the wicked God saith, what hast thou to do to declare my statutes, and to proclaim my name and praise? Psa. 50.16. dare rebells draw nigh to the King and offer to complement him? they who hate instruction and cast Gods word behind them, would consider what a mockery it is to the Lord if such take his name in their mouth; if they draw nigh to him, they may fear lest he tear them in

pieces, ver. 17, 20. to obey is better then sacrifice, 1 Sam. 15.22. Thou must first pay the debt of obedience, before thou canst render the tribute of praise, who so would glori∣fie God by his sacrifice of praise, must order his conversation a right, Ps. 50.23. And albeit our thanksgiving doth most directly(u) 1.20 import, 1. our sense and acknowledging of Gods bounty and kindness; 2▪ our praising hi•• name, and proclaiming the riches of his grace and mercy, yet ••t it doth▪ 3. necessarily infer our obedience, and cheerfull walking in all his commandments; to which, as upon other grounds and titles we are obliged, so also upon the account and by way of gratitude; So, that the evil must also be unthankfull. Ah! how many are there who thus(x) 1.21 requite the Lord? Luk. 6.3. We will not speak to this point in the general (See the judicious Mr. Gurnall, Spir. A••m. Part. 3. on Eph. 6 18. Ch. 56. &c.) only now remember, that ingra∣titude m••keth a man become a(y) 1.22 monster, Ingratum si dixeris, omnia dixeris [if ye call me an unthankfull man, ye speak the worst, and(z) 1.23 all the ill of me that can be said] Ah! how have Pagans abominated that devil of unthank∣fulness, that seed and seminary of all evil? It were easie to fill many pages with their invective declamations against it

and shall not Christians much more abhor it? and yet, alas! it is the bane of our profession;(a) 1.24 who is the man or woman amongst us, that are not highly guilty herein? Our mercies are not common and ordinary, nor such as the dark candle of nature could discover and let us see, and therefore our ingratitude must be the greater, and the more abomi∣nable; but honest Christians will make it their work to lament this evil, and will study to abound more and more in the knowledge, sense and acknowledgment of the bounty and love of Christ, that passeth all knowledge, Eph. 3.19. But as to the present case, if thou wouldst not have the Lord to hide his face from thee, and not(b) 1.25 hear and answer thee in the day of thy trouble, be thankfull for the mercies he hath given; yea, and if thou wouldst not have these quickly removed, or else blasted, and cursed in the enjoyment; if thou wouldst not have thy roses spring up with thorns to prick and molest thee, and if thou wouldst have thy com∣forts stable, pure and unmixed, and nothing of the wrath and indignation of the Almighty, nothing of the curse, vexation and venome wrung into thy cup; O! then as thy mercies should come by way of return, and in answer to thy pray∣ers, So let them be received and enjoyed with thanksgiving, and used and improven for the honour of the giver, 1 Tim. 4.4, 5. 1 Thes. 5.18. Prov. 10.22. But though provi∣dence should smile upon us, and men would flatter us in our ingratitude, yet what will we do, or be able to say in the day of reckoning and account? Then (as Austin saith) We will be found to have been thieves and robbers, and like to the devil, who sought to steal and rob God of his honour; and what will the praise of men, and all creature-enjoy∣ments avail us in the day, when the Lord judgeth and con∣dems us?

We will shut up this discourse concerning the qualificati∣ons of prayer, with an usefull case and question concerning their necessity, and how far the want of these, or any of them, doth nullifie our prayers, and hinder their success and acceptance.

Obj. Ah! will many honest supplicant say, if we must pray thus, if all these particulars must concur, and be requi∣red to the acceptable performance of this duty, if there must be such preparation before; such fervency and importunity in the work, and such watchfulness and diligence must fol∣low after; wo is me! what are become of all my prayers? I fear, I have never yet prayed aright: and, O! that I might know whether all these qualifications, were essential and necessary; and if all be not alike necessary, what be those requisits which are more, and what less necessary. Ans. Albeit often such as have least cause to fear, are most jealous of themselves and their way; yet, 1. it's certain, [ 1] that too many prayers are lik water spilt on the ground, and like the beating of the air, they being as no prayers in Gods account, because not such, and so qualified as he hath commanded, and doth require; and there is none of those qualifications we have named, which are not held forth and prescribed in the Word of God, and which doth not concur to the per∣fection of the work, and contribute to its acceptance and success: and therefore it were better (with the Psalmist, when he was going to praise God, Ps. 103.1.) to stir up our soul and all that is within us, to joyn and contribute their help and assistance for the cheerfull and acceptable per∣formance of our duty, not separating what the Lord hath conjoyned; then to trouble our selves with such a compa∣rison, and by enquiring what may be forbo n, spared and left undone, of that which the Lord hath commanded and requi∣red. Yet, 2. that no tender conscience may be disquieted, and that none may go about this duty with terrour and fear, [ 2] which should be performed with so much Son-like boldness and confidence; we grant that there are Scripture-grounds, and Scripture-instances, which, with the daily experiences of all Saints, do make it unquestionable that God hath heard, and will hear the prayers of his servants, though they do not punctually observe and reflect upon all these several steps; and therefore, supposing, 1. that thou dost not wilfully, stubbornly and purposely omit, or slight any part of thy duty; 2. that thou hast respect to all Gods commandments, labour∣ing

to order thy whole conversation aright; 3. that thou prayest, 1. in sincerity, with Hannah, pouring out thy soul before the Lord; 2. in faith, relying upon Christs merit and intercession, and in his name coming to God as the hearer of prayers, and the rewarder of all them who diligently seek him; and, 3. with an eye to his glory, arming at that as thy great and chief scope and end; 4. that thou dependest upon him, patiently waiting till he shew mercy upon thee, not daring to limitat and prescribe to him, nor murmuring be∣cause he delayeth to give, or withholdeth the particular thou desirest; and, 5. that if he fill thy hands with his mercies, thy heart and mouth will be filled with his praises; suppo∣sing, I say, that thou dost pray thus, that the truth and reality of all these (in whatsoever measure or degree) are to be found in thy prayers, thou needest not fear; thy prayers are acceptable, and the Lord will in his owe time and way hear and answer thee, and as a Father pitieth the sickness and weakness of his tender Child, So the Lord in mercy pitieth thee, and covereth all thine infirmities, and notwithstanding thou maist in faith plead the promises of audience, and con∣fidently wait for and answer to thy prayers. But, 3. If thou make conscience of these few particulars, [ 3] which thou wilt not deny to be so necessary, the rest will not altogether be deficient and wanting, though they be not so discernable and obvious to every eye, nor so distinctly, expresly, and in such a measure and maner as these we have now named, and which appear to be more necessary; and therefore, though these other qualifications be not seen, yet they are, and have place in thy prayer; they are virtually and in the root, they are truly and in some measure, though not sensibly and in such a degree or perfection; so that albeit thou hast not set so much time a part for preparing thy heart, and albeit thou canst not say thou art a son, and in the state of grace, that thou prayest in the holy Ghost, that thy ends are so pure and spiritual, that thou hast such a measure of humility, im∣importunity, confidence, &c. yet thou, who dost thus call upon God in sincerity, art in some measure fitted and pre∣pared to meet thy God, thou art in the state of grace, and

the Spirit helpeth thine infirmities, and helpeth thee to pray according to the will of God, and thou dost honestly aim at his glory, thou art truly humble and self-emptied, thou dost believe and depend upon God, and with the heart importune and cry to him, &c. For, not only may the habits of grace lurk, but also their acts and exercise (if weak and remiss, and if mixed with the stirring and motions of the contrary vices) may be for a while insensible; and thus occasion not only scruples anent their reality and existence, but also the denial thereof: And as to the measure of grace, there is such a latitude and variety, that it is difficult, if not impossible, here to(c) 1.26 determine, either the minimum or maximum. Why then should weak Christians fish into such drumly waters, and raise those storms they are not able to calm?

But that what hath beeen said from the word of truth, for asserting these qualifications, may not (through a mistake) break any bruised reed, nor disquiet such as Christ would have comforted (though the weakest should hear and learn their duty, the extent of the promises, and the qualificati∣ons of their spiritual service, yet) since weak ones are ready to mistake both their state and work, and to judge hardly of themselves for want of light and dexterity, for reflecting upon, and discerning their condition and the quali∣ty of their performances and for making a right comparison of these with the rule, and so for passing a right judgment, and knowing their own case; we will bring some grounds, laid down by practical Divines, and collected from the Scriptures, which may serve to stay and uphold them, and which they, for their comfort, may make use of, as not being contrary to what hath been here said, albeit such cannot punctually ride the marches: We shall now only name these grounds, and refer to the Authors, where they are insisted on at greater length. But for preventing the abuse and mis-improvement of the condescention of our compassionat Lord, See our Parallel, Part. 1. Chap. 2. And we will begin with a pas∣sage of that excellent Commentary of our judicious and emi∣nent Mr. Rollock, We may observe (saith(d) 1.27 this reverend

Divine) how much a little of faith doth please God, and how much he delighteth in those prayers that proceedeth from never so weak and small a measure of faith, albeit otherwise they be mixed with a great multitude of weakness and im∣perfections, as a Father will be more moved with, and delight more in the broken language of his stammering Child, then in all the eloquence of the greatest Oratours, So our heaven∣ly Father, &c.

2. It would be remembred (saith the pious and experien∣ced Mr.(e) 1.28 Dickson) that the Saints condition may no less please God when their spirits are straitned in prayer, then when they seem to be most enlarged; and the Apostle sheweth that the Saints may be so far bound up in spirit in the day of trouble, that they do not know what to ask, and must chose to send up groans in stead of prayers, Rom. 8.26. So long then as the Saints study to bring forth the fruits of faith, and of the spirit, and do pray according to the will of God, asking what he hath promised, and in some measure of faith, are patiently waiting for an answer from God; their pray∣ers and way doth please the Lord, whether their heart be straitned or enlarged in prayer, 1 Joh. 5.14, 15.

3. Faith doth sigh prayers to heaven (saith(f) 1.29 learned Mr. Rutherfurd) Christ receiveth sighs in his censur for pray∣ers: —looking up to heaven, lifting up of the eyes goeth al∣so for prayer in Gods books, Ps. 5.3. Isa. 48.14. Ps. 69.3. —I(g) 1.30 would wish no more, if I were in hell, but to send a long look up to heaven; there be many love-looks of the Saints lying up before the throne, in the bosome of Christ; the twinkling of the eyes in prayer are not lost to Christ, &c.

4. Though there be much(h) 1.31 weakness in thy prayers,

yet if it doth not proceed from thy slothfulness and negligence, but thou dost pray with all thy might; then though that thy might be weak in it self, and in thine own apprehension such, yet because it is all the might which thou hast, and which grace hath in thee, it shall be accepted, 2 Cor. 8.12. Mr. Goodwin, Ret. pray. cha. 10. pag. (mihi) 56, 59.

5. The sinfull infirmities that cleave to a Christian and his duty, though they be the great bug-bear, with which many Saints are scared, yet if these be lamented and not cockered, they need not discourage thee; since the priviledges of the Covenant of Grace are not impropriated to a few favourites, more eminent in grace then their brethren, but stand open to the whole family, it being a common salvation, and like precious faith—Gods promise for hearing of prayer, shall not be made void by the Saints weakness in prayer. Mr. Gurnal, Sp. Arm. part. 3. pag. 355. &c. Where the heart is upright and sincere, our infirmities shall not hinder our prayers; Jesus Christ doth away the weakness of our ser∣vices: Those that do not allow their infirmities, may pray with hope of success; these will be no impediment. Mr. Manton, on Jam. 5.17. Obs. 6. There is often faith, when there is little or no feeling; unbelief felt, bewailed, opposed and resisted, shall never hurt us. Mr. Harris, Pet. enlarg. pag. (mihi) 33.

Notes

• (a) 1.1

  2 King. 6, 33.
• (b) 1.2

  Habak. 1.16.
• (c) 1.3

  Especially since there also he is called the God of consolation, which must be interpreted of his working of it in us, and making us rejoyce,
• (d) 1.4

  August, loc. cit
• (e) 1.5

  Eccl. 11, 1.
• (f) 1.6

  1 Tim. 2.8.
• (g) 1.7

  2 Pet. 2.22.
• (h) 1.8

  Hos. 2.7.
• (i) 1.9

  Vid Hie∣ronym. lib 1. epis. 55. Mar∣co Presb.
• (k) 1.10

  Valde namque apud Deum utraque haec sibi neces∣sario congru∣unt, ut & ora∣tione operatio, & operatione fulciatur ora∣tio; Greg. mor. lib. 18, cap 3.
• (l) 1.11

  Hinc Hie∣rimias ait, le∣vemus corda nostra cum manibus ad Deum: Corda vero cum ma∣nibus levat, qui orationem suam operibus roborat; nam quisquis orat, sed operari dis∣simulat, cor le∣vat, & manus non levat, &c. Gregor. moral. lib. 18, cap, 3, & eisdem pene verbis, Hieron, in Lam, 3, & Bernard, de mol, ben, viv,
• (m) 1.12

  Orans & non operans iram provocat.
• (n) 1.13

  Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vi••tutem po∣suere dii sudo∣re parandam & Menaud. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ut sis bea••us est laboran∣dum tibi.
• (o) 1.14

  Vid. Au∣gust. de haer••∣sib. ad Quod∣vultdeum, cap. 37.
• (p) 1.15

  See rea∣sons for, and rules to be ob∣served in the use of the means with prayer, at Cob. Treat of pray. part. 3. ch. 4.
• (q) 1.16

  Psa, 16.2.
• (r) 1.17

  Job 22.2.
• (s) 1.18

  Nam quid melius & ani∣mo geramus, & ore proma∣mus, & cala∣mo exprima∣mus, quam Deo gratias? hoc nec dici brevius, nec audiri laetius, nec intelligi grandius, nec ogi fructuosius potest, August. Aurelio epist. 77.
• (t) 1.19

  Haud quic∣quam ita pro∣prie in terris representat ce∣lestis habita∣tionis statum, sicut alacritas Deum laudandi, Bernard. serm. 1. in Cantic. Nullum refe∣rendae gratiae majus est officium; quod si homini non referre, simile homicidio judicatum est, quantum crimen est non referre Deo? Ambros. orat. funeb, de fratre Satyro.
• (u) 1.20

  Ad grati∣tuainom re∣quiritur, 1. ut homo accep∣tum benefici∣um recognos∣cat 2 ut laudet & gra∣tias agat, 3. quod retribu∣at secundum suam faculta∣tem, Thom. 2, 2. quaest. 107. art. 2. in cor. officia gratitudinis sunt quin{que} ••. benefici estimatio, 2. benigna accep∣tatio, 3. gr••ti∣arum actio, 4. grata comme∣moratio, 5. re∣pensio seu be∣neficii relatio, quando vicissim beneficium re vel ob••equio redditur, Leonard. less. de just. & ar. lib. 2. cap 47. dub. 1. quomodo autem, & quibus med is gratitudo in Deum excitanda sit vid. ibid dub. 2. sect. 13. We will not here canvass the School distinction, between praise and thanks, as if praise properly did only respect the divine perfections, and thanks were relative to some emanation towards the creature: or thus we may b•• said to praise God, because of his infinite nature and transcendent excell••neies, but we thank him for his benefits and his goodness towards his creatures: Nay, sai••h Rai∣ner, Panth. de laude, cap. 1. If God be considered according ••o his nature and ••ntity, which is incomprehensible and ineffable. So we cannot properly he said ••o prai••e him, but rather to reverence, adore and admire him, quia (inquit) secunaum ph••lo••ophum optimorum sed aliquid majus & melius laude. vid. etiam Thom▪ ••, 〈◊〉〈◊〉 quaest 9••. art. 1.
• (x) 1.21

  The proverb is verified in too many, they render to the Lord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (y) 1.22

  Ingratus est seminartum scelerum omuium— tel us ipsa faedius nihil creat, portentum id omnium est habe••dum maximum, Petr Crinit. lib. 2. poem.
• (z) 1.23

  Ingratitudine nibil mali non inest Cicer. ad Attic. 8. nihil amas si in∣gratum amas. Plautus in Persa.
• (a) 1.24

  Quo usque se diffundit gratia, eo pa∣tet ingratitu∣do.
• (b) 1.25

  Gratiarum cessat decursus ubi recursus non suerit; nec modo nil augetur ingra∣to, sed & quod decipit verti∣turei inperni∣ciem. Bern. serm. 1. in cap. Jeiu. Qui enim de bono tuo gloriam sibi quaerit, & non tibi qua∣rit, hic ••ur est, & latro, & fi∣milis est Dia∣bolo quivoluit furam gloriam tuam —hic li∣cet propter do∣num tuum lau∣detur a•• ho∣minibus, a te tamen vitupe∣ratur—qui au∣tem ab homi∣nibus laudatur vituperante te non defendotur ab hominibus judicante te, nec liberabitur condemnante te Aug. tom. 9. soliloque cap. 15.
• (c) 1.26

  But as Phi∣losophers do make and ima∣gine their 8. gradus or eight degrees of intention, four of which are made ne∣cessary, that any form or quality may denominat the sub. ject, So we may sup∣pose such a measure of grace here attainable, and necessarily required for the acceptance of our perfor∣mances.
• (d) 1.27

  Videas quantop••re placeat Deo, vel pauxillum fidei, & quan. ropere delecte∣tur precihus ex quantula∣cunque fide profectis, eti∣am•••• conjunct∣am habeant multiplicem imperfectio∣nem, videmus vulgo parentes magis delecta∣ri balbutienti infantia in∣fantium, quam universa clo∣quentia, &c. Rolloc. in Jo∣han. cap. 4.
• (e) 1.28

  Tenendum est non minus placere posse Deo conditio∣nem sancto∣rum quando angustantur ipsorum spiri∣tus in precati∣one quam quando dila∣tari maxime videntur—quandiu igi∣tur sancti fructibus fidei seu fructibus spiritus feren∣des studens, & erant secun∣dum Dei vo∣luntatem, pe∣tentes id quod Deus promisit in side, animi∣que submissio∣ne, expectantes responsionem a Deo, tandiu preces ipsorum & via ipsorum Deo placent: sive angustentur sive dilatentur ipsorum spiritus in precatione, &c. Dicson. Therap. Sac, lib. 3. cap 10
• (f) 1.29

  Rutherf. Tri. and Trium. of faith, Serm. 6.
• (g) 1.30

  A strange expression, which should not be critically examined; the Author taketh liberty emphatically thus to express the prevalency and acceptance of the look of faith, which if possibly it could be in hell, would in that place of dispair open a door of hope.
• (h) 1.31

  We would put a difference between a weak or saint prayer, and a slothfull or negligent prayer.