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.

Sect. 3. Whether our deadness doth excuse our negligence? and whe∣ther we should pray when we are unfit and indisposed? and what will be the issue and success of those prayers that want life and fervency, and which are pestred with wan∣dring thoughts.

Isa. 64.7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee, &c.

2 Cor. 8.12. If there be a willing mind, it is accepted ac∣cording to that a man hath, &c.

WE would not think it worth the while to confute those dreaming Sectaries who plead, that we should not draw nigh to God till he send out his Spirit, and till we sensibly find some impression from heaven drawing and inviting us to come to the throne; but since weak Christi∣ans may meet with the like temptations, we shall labour briefly to take out of their way that stumbling block, and to shew them that their very deadness and indisposition, is ground enough for them to draw nigh to the Physitian that they may be healed, so far is it from being an obstruction and impediment, or a plea for our negligence and omission of duty.

1. Because one sin cannot be a plea for another; now our deadness and indisposition is our sin; and therefore must not be alledged as a reason for our neglect of prayer, which is our duty, as well as our priviledge.

2. This were the ready way to Atheism, and to cast behind us all the ordinances of life, and to abandon them for ever; for if thou be unfit to day, and upon that account liest by, thou will readily be more unfit to morrow, and so from time to time; the longer thou stayest away from God, the distance will be the greater, till at length it become an easie and tolerable burden to continue in that state; omission of duty will prove a bad preparation for it, but thus thou wilt

contract an habit of idleness, which thou wilt not easily cast off.

3. If thou do not resolve to mock God, and slight his work, but wilt stir up the little strength thou hast, waiting upon the breathings and assistance of his Spirit, though thou wert never so weak and indisposed, thy oblation coming from a willing mind, and according to what thou hast, it will be accepted in Christ, who pittieth thy weakness, and will not reject thy supplication upon the account of thy be∣wailed infirmities; and thou needest not doubt whether such a prayer be more acceptable then no prayer, nor ask whe∣ther it were better not to pray, then to pray no better? For it is granted on all hands, that the very moral vertues of Pagans, were more acceptable then the want of them, and that those workers of moral righteousness were less guilty, then those other Pagans who omitted them. Hence, we may well argue from(a) 1.1 the like, that thy performance of duty must be more acceptable, then the omission of it, especially since there must be some life in thy work (if a Saint though weak) while there was none in theirs, and thou be∣ing in Christ, through whom thy imperfections will be par∣doned and done away.

4. The Spirit may draw insensibly, he may be present effectively, where he is not feelingly, he may be stirring up the heart to the duty, though thou dost not discern his mo∣tion, and his help and assistance may be at hand when thou art ready to apprehend he is farthest off; and have not the Saints many a time brought a heavy, dejected and complain∣ing spirit to the throne, and yet have gone away rejoycing and triumphing over their fears and unbelief? As the book of Psalms can afford many instances. The way of the Lord is strength to the upright, Prov. 10.29. The Lord useth to meet them that work righteousness, and remember him in their waies, Isa. 64.5. When we are following our duty, and improving the ordinances, we lie in Christs way, and he will not shut his eyes, but will at length pity and heal such weak and impotent ones. I may then say unto thee, concerning the use of prayer and other ordinances, as David

did to Solomon in reference to the building of the Temple, 1 Chr. 22.16. Arise therefore and be doing, and the Lord be with thee.

5. Ah! where shall the sick go, but to the Physitian? What should a troubled spirit do, if it may not draw nigh to God for healing, comfort and life? The Lord commands us to call upon him in the day of trouble, and hath promised to hear and deliver us, Psa. 50.15. and who is he that dare forbid us, and threaten wrath, while he thus promiseth to pity and show mercy? and what trouble is there that is com∣parable to soul-trouble, and what weakness and infirmity is like to a wounded spirit labouring under the fetters, bondage & captivity under which it hath cast it self by its folly, sin and negligence? and shall it be to no purpose for such a one to lay out his straits, and weakness to God?

6. The Lord complaineth when we will not call on him, and stir up our selves to lay hold on him, Isa. 64.4. and will he chide and challenge us when we stir up our hearts to close with him, and look up to the throne of mercy?(k) 1.2 and do not say, thou wantst the Spirit to help thee, as if thou durst not go when thou art not sure of his assistance; for, he hath promised to give his Spirit to them that ask him, Luke, 11.13.

Let none then pretend his unfitness and indisposition, as a cloak to cover his negligence and unwillingness, but the less our strength, fitness and ability is, we had need be the more busie and diligent; the Apostle, 2 Tim. 1.6. useth an ex∣cellent allusion, while he exhorteth Timothy to stir up whe∣ther the(b) 1.3 gift or grace of God was in him (neither of the two, I think should be excluded, both being very need∣full in the discharge of his ministry, to which that exhorta∣tion mainly relateth) the word (c) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, properly signi∣fying to blow up the fire that is buried under ashes. And thus, as it were, to give and restore again life to that which seemed to be dead; and thus the words of the exhortation are general; and though spoken to Timothy (who had a large measure both of gifts and graces) yet are applicable to all the Ministers of the Gospel, yea, to all Christians, every

one having received mo or fewer talents, and some measure as of grace, so of gifts: and thus we may, to our point, from thence collect, that every one is obliged to stir up and dili∣gently improve, that measure of strength he hath, and the weaker and less the measure be, there is the greater need of diligence; it were foolish to say, because the fire is weak and seemeth to be dead and extinguished, that therefore it were needless to blow the coals; nay, but the weaker it be, there is the greater need of blowing, and that without delay, lest in the interim the little spark die and go out; it were our wis∣dom then so soon as we perceive deadness to seize upon us, to stir up our hearts and to blow upon the coal, lest our deadness become universal and remeedyless: a candle, when first the flame is blown out, may with little difficulty be blown in again, which after a little delay will become more difficult, and then impossible.

Hence we may see how foolish and unreasonable the chil∣dren of men are in their pleas and excuses; for, to(d) 1.4 say we should not go to God till we find the heart quickened and enlarged, what else is it but to plead that we should not use the means till we have obtained the end? For, is not prayer and meditation a most notable mean to quicken a dead heart, and to beget familiarity, boldness and confidence? the Lord hath not deprived us of the means for removing that sad stroak, and should we not use them? and if we will not, we may fear that sad threatning against Laodicea, while in the like case, Rev. 3.16. Because thou art luketwarm, I will spue thee out of my mouth. Such a temper is very loathsom to God, he cannot endure it, and shall we rest in that state and be at no pains to be rid of it: but if we will not awaken and stir up our own hearts, if the Lord mean to do us good, he will put the spur to our dull, sluggish spirits, and shake the rod over our head, and send out some one or other storm to alarm us; and were it not better to prevent such a rough messenger? Ah! how should we fear that curse, Ier. 48.10. when we do the work of the Lord (e) 1.5 negligently? O! if we were sensible of our danger, and were more humbled for offering to the great King a corrupt and vain thing,

Mal. 1.14. I will be sanctified (saith the Lord) in all that draw nigh to me, Lev. 10 3. If ye will not stir up your selves to sanctifie him in his Ordinances, he will sanctifie his great Name and vindicat his Glory in your just punishment; as there he did in the destruction of Nadab and Abihu, he will not hold him guiltless that taketh his Name in vain, Exod. 20.7. far less will he suffer his Name to be taken in vain in the immediat acts of his Worship: and therefore, when we draw nigh to him without reverence and godly fear, what a mercy is it that he becometh not a consuming sire to devour us? Heb. 12.28, 29. 2. Though the Lord would not add his stroak, yet by our dead, formal and careless performances, we so dull and indispose the heart, and contract such an habit of deadness, that if the Lord were not gracious to us, laying hands on us as on (u) Lot, and pulling us, as it were,(f) 1.6 by force out of the snare, we would go on from evil to worse till there were no remedy; for, when we become negligent and careless of God's work, we become fearless and aweless of his majesty, and what a mercy is it that the next step is not black atheisme, contempt of God and total apostasie? Ah! have we not enemies enough against our souls, and shall we also become our own enemies? Sathan, that active, cruel and busie enemy, is still in arms, going about like a roaring Lyon, and seeking to devour us, 1 Pet. 5.8. Our lusts are alwayes in readiness, and the world hath every where stumb∣ling blocks to cast in our way, and is it time for us to sleep? especially when we are upon the watch-tower and have our sword in our hand, yea and in the time of the assault, while we seem and profess to be fighting against our spiritual ene∣mies and laying hold upon the Lords strength, when we pro∣fess to look up to him and to wrestle with him, and thus at once, as it were, wrestle with the Almighty, and against hell and our lusts. O! that we were convinced of our folly and abominable security and negligence. 3. Though there were no other hazard but the loss of the present duty, and of mis∣improving that price the Lord puts in our hand, how might that rouse us up and set us a work? this is like (but much worse then) that evil whereof Solomon complaineth, Ec∣cles.

6.1, 2. While we have liberty to draw nigh to the King and present our supplications to him, he openeth all his Ca∣bins and sets the full Treasure before us; So that the suppli∣cant needs want nothing for his soul of all that he desireth: but if he be careless, slack and remiss in asking, he hath no power to eat; he wants a stomach and appetite, and in his supposed fulness goeth away as empty as he came; then (and not till then) shall ye seek and find me, when ye shall search for me with all your heart, Jer. 29.13. Weak pangs do not further the deliverance, not bring the desired mercy to the birth; and as(g) 1.7 good never a whit, as not the better; Ah! many pray as if they prayed not, they do not, with (g) Eliah, pray in prayer, they forget and slight their work, even then when they are employed in it; they have not a(i) 1.8 tongue to speak, they are strucken dumb and speechless,(h) 1.9 while they are before the King; or rather they cut out their own tongue, and thus bring along with themselves that sad doom and judgment that was inflicted on the unprepared guest, Mat. 22.12. after which followed, binding hand and foot, and casting into outer darkness, ver. 13. the shadow and first fruits whereof, perhaps have alrea∣dy seized also upon thee; dumb supplicants usually are deaf, blind and lame, they have not ears to hear the Word feeling∣ly, nor eyes to see Gods face and the light of his counte∣nance, nor feet to walk streightly in the wayes of God: O! who knoweth how great his misery is? But sleeping Jonah feareth no storm. Ah! is there such a master as our God? is there such a work as his service? and is there any reward which may once be laid in the ballance with the im∣mortal crown? and is there any danger and loss comparable with the loss of the soul? and yet is there any master so ser∣ved, any work so much slighted, and any danger so little minded and laid to heart? we serve Sathan and our lusts with all our soul and heart, and pursue the world with all our might and strength; no time too long, nor pains too great, if thus employed; and yet a moment of time, and any work or shadow of a duty, is too much, and too good for God: Ah! though we had no religion nor conscience, yet if there

were but reliques of reason remaining, how easily might we be convinced of this desperat folly and madness? But alas! secure sinners are(k) 1.10 unreasonable, and will not hearken to any monitor; but whether such hear or not, yet not a day, nor hour passeth without a warning; so often as we see the men of the world busie in their several trades and callings, rising up early, and travelling all the day with unwearied diligence, So oft are we put in mind of our duty, and warn∣ed to take pains for the one thing necessary; if many, to day in torment, had spent but a little of that time and pains in Gods work, and for their souls, which they employed in seeking after some perishing trifles, they might, instead of their prison and chains, to day have been in their heavenly mansions, enjoying the crown of righteousness. Perhaps you will be ready to ask, what pains should I take for eternity? There is a copy sent from heaven, ••ond recorded in the Scrip∣tures; but you will say, we cannot come that length; but shall I then bring you a copy from hell, how think you would these misers spend their time, if they might enjoy again this day of the Gospel which we undervalue; But, 3. shall I yet come nearer? How do the men of the world labour, with what industry, activity, fervency and seri∣ousness, do they seek after the world, and didst thou yet thus seek the kingdom of God? But shall I yet, 4. come nearer to you? and entreat, that you would make your self your own copy, and that ye would now so serve God, as formerly ye have served sin and Sathan; that I may not add the world, nor your lawfull callings, in which, and for which ye are allowed to employ a considerable part of time, diligence and pains; but even as ye have served hell, and have been labouring to destroy your souls, will ye but(l) 1.11 thus serve the living Lord, and work out your salvati∣on: And this is that copy which the Apostle sets before the Romans, Rom. 6.19. But alas! we are active and wise to what is evil, but slow and foolish to what is good; we have been swift eagles in the way of sin, but creeping worms in the way of God.

But least weak Saints should be too much discouraged with the imperfections of their prayers and performances, as if all their labour were lost, and the Lord rather provoked then honou∣red by their vain oblations; it may here be ask't, what mea∣sure of deadness, and when wandring thoughts do nullifie and frustrate our prayers? And having spoken a little to that question, so far as it concerneth our deadness and want of fervency, Part. 2. Chap. 3. Let us now mainly consider it as relating to wandring thoughts.

For answer, then let us, 1. remember the distinction of formal or actual, and virtual or interpretative attention; from Part, 2. Pag. 428. Hence, 2. there is a twofold dis∣traction in duty, one voluntary, not resisted, regarded nor bewailed; another involuntary, which, notwithstanding our purpose and resolution to guard against it, and notwith∣standing all our care and endeavours to prevent it, yet creep∣eth on, and interrupteth the duty; I grant, that none but Atheists and gross hypocrits will resolve to give way to wan∣dring thoughts, or desire to parly with, and entertain these guests, while they are speaking to God; yet there be too many who(m) 1.12 virtually, and by just interpretation may be said to will and desire wandring thoughts should break in, while they are speaking to God; for, according to the principles of moral Philosophy, that evil may justly be im∣puted to us against which we are obliged to watch and strive, and yet do not, but are careless and negligent. Hence,

We Ans. If, 1. we resolve against, and, 2. resist wan∣dring thoughts so soon as we espie them to break in; and, 3. lament and mourn over our duty, when pestred therewith, then there is this virtual attention, and the distraction is in∣voluntary; and therefore, albeit so much of the duty must be lost as was spent, or rather interrupted by such obtruders, yet these shall not be able altogether to frustrate our prayers, nor hinder their success? what the fowls did devour of Abrahams sacrifice was lost, but that loss did not nullifie his sacrifice, nor hinder his acceptance after he drove them away, Gen. 16.11. But if thou wilt be at no pains to guard thy

heart, if thou drive not away these fowls, when thou seest them fall upon thy sacrifice, and dost not lay to heart, nor mourn for the loss thou hast sustained, thy loss is greater then can be enough bewailed; these ravens have sucked all the marrow and fat out of thy sacrifice, and have rendred it a vain and unprofitable oblation; those(n) 1.13 dead flies cause thy ointment send forth a stinking savour. They will over∣spread the whole duty, command and captivate the man, so that now they will not be repelled, and thus they become constant, abiding and universal; these weeds over-grow and choak the good seed; and what crop can be expected and thou willingly entertainest these robbers and evil guests, and therefore thou art inexcusable. This argument concerning wandring thoughts deserved a larger and more particular disquisition, had it not been so fully and judiciously handled by others. See Mr. Gurnal, loc. cit. pag. 310. to pag. ••32. Morn. Exerc. Serm. 19. Mr. Cobbet, Part 3. Chap. 2. Only let us adn (as in the like case, Part 2. Chap. 3) some few passages from these modern Divines, whose words may have weight with such disconsolate ones, as are daily mourning under the burden of roving thoughts in holy duties.

Believe it Christian, it is not thine (o) 1.14 inevitable weak∣ness, nor thy (p) 1.15 sensible dulness, nor thy (q) 1.16 lamented roavings, nor thy (r) 1.17 opposed distractions, nor thy (s) 1.18 mistaken unbelief; it is not any, nor all these that can shut out thy prayer, if thou dost not (t) 1.19 regard iniquity in thy heart, Morn. Exerc. Serm. 1.

If we fail in the manner of our prayer, and if it be a total failing, if we pray without faith, without any faith at all, without zeal, and the like, farewell to the success of such petitions; but if it be a partial failing, and that failing strived against and prayed against, the case is very different: by the evangelical allay; we do what we desire to do, in Gods gracious acceptation—our Advocate strikes in with us, and begs his Father to regard the matter, and not the manner of our prayers, Mr. Newton on Joh. 17.24. pag. 499.

Believers prayers pass a refining before they come into Gods hands, did he indeed read them with their impertinen∣cies, and take our blotted coppy out of our hand, we could not fear too much what the issue might be; but they come under the correctors hand, our Lord Jesus hath the inspecti-of them, who sets right all our broken requests and misplaced petitions, he washes out our blots with his own blood, his mediation is the fine searse through which our prayers are boulted, and all that is course and heterogeneal, he severes from the pure; what is of his own Spirits breathihg, he pre∣sents, and what our fleshly part added, he hides, that it shall not prejudice us, or our prayers: This was the sweet Gospel-truth wrapt up in the Priests bearing the sin of the holy offerings, Exod. 28.38. Mr. Gurnal. loc. cit. pag. 330.

I have the rather added these testimonies, because though it be too ordinary for the most part of titular Christians not to regard what they offer to the Lord, though they come in their pollution, and offer a corrupt thing to the great King, yet their heart never smites them, they rest in the work done, not caring how it be done; though the fowls come down upon their sacrifice, and eat it up, yet they will not be at the pains to drive them away, nor do they lay their loss to heart, nor mourn for it; but though it be thus with the multitude, yet the generation of the righteous will take heed what they offer to the Lord, they know that their is no road more infested with thieves, then that which is between heaven and earth, and therefore when they pass that way, they put on the whole armour of God, imploring the conduct of the spirit, and a convoy from heaven to guard them thither, that they may with success carry on that precious traffick; and they will follow their dull hearts as closely all the while, as a Car∣rier will do the unruly Horse, fearing least if for one moment they should not attend and drive, their heart should stand still, or start aside, and yet, notwithstanding all their care and diligence, their hearts will mis-give them, and those cheaters and robbers will draw on a parly, and get advantage of them; for the flesh will lust against the spirit, so that they cannot do what, and as they would, Gal. 5.17. The

law in the members will war against the law of the mind, bringing us into captivity to the law of sin, so that though to will be present with us, yet how to perform we find not; and thus the good that we would, we do not; but the evil that we would not, that we do: as the holy Apostle com∣plained and lamenteth (and where is the Saint on earth that may not take up the same complaint, even when he is most spiritual and best employed in meditation, prayer, &c?) Rom. 7.15, 18, 19, 21, 22, 23, 24. Though carnal hearts do not value a communion with God, yet who knows what a sad affliction it is to the children of God to have their fel∣lowship with him thus interrupted? I verily believe (saith(u) 1.20 a late Divine) there are many that have already good assurance of Gods love in Christ, that if God should speak to them as he spake to Solomon, bidding him ask what he should give him, who for themselves would put up this petition. Oh! Lord, that I may be delivered from a wandring spirit in holy duties, and especially in the duty of prayer, that I may thereby come to enjoy a more holy communion with thy self then ever yet I have enjoyed, and such would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole world. O Christian! is thy deadness and wandring thoughts thus thy burden? and is it the great desire of thy soul to be rid of them? and art thou striving and endeavouring against them? I might tell you those glad tidings, which one tendered to his friend in the like case, who seing him oppressed with such distempers, & under such sad complaints, came cheerfully to him, & said, I can tel you good news, the best that ever you heard, viz. as soon as ever you are in heaven, you shall serve Christ without interruption and weariness: which words (saith(x) 1.21 my Author) well thought on, revived the man. Though the Lord will not utterly (y) drive out these Canaa∣nites out of the land, that they may be for our trial, exer∣cise and humiliation, yet it is through our fault and negli∣gence, if they be not brought under the yoke, and are not already become tributaries;(z) 1.22 and ere it be long the victory shall be compleat, and they shall no more molest any true Israelite; ah! why should the Saints be too much discou∣raged?

they will not stay long in this wilderness, and if they were once come home, they will meet with no moe trials nor temptations; we might here apply the word spoken in refe∣rence to the various dispensations and difficulties the Israelits met with in the wilderness, Deut. 8.16. After the Lord hath for a short while proven and humbled us by this and other trials, he will at the latter end do us good, and fully compleat our happiness.

And so much briefly concerning those material and weigh∣ty cases propounded in the entry, and which deserved a fur∣ther prosecution; and we shall now only in a word speak to two or three moe; and, 1. it may be ask't, whether we may be too spiritual and too much enlarged in prayer? Ans. This question might seem superfluous, if not ridiculous, had not some of the popish zelots in their mystical theology ex∣ceeded all bounds, so far as to fall into gross euthusiasme (albeit their way and profession otherwise seemeth to be so far distant from, and opposit unto, such a dream; for since they limit the Spirit to the Popes chair, who could imagine that they could give way to this licentious liberty? and since they plead so much for lip-devotion without heat and life; who would think that they should plead for such enthusiastick raptures?) yea, and not only to own and maintain exstasies and extraordinary elevations of the soul (for who(z) 1.23 among them comes not this length?) but some of them also are so bold as to affirm, that in prayer and spiritual contemplation, there may be such a rapture and exstasie, as that not only the outward, but also the inward senses and imagination may be suspended from all vital operation, and during that exer∣cise become incapable of any motion and action; yea, and that the soul may be so much affected with, and drowned in that heavenly contemplation, as that all the acts both of the mind and will are suspended, and cease; thus the father of their mystical theology, the supposititious(a) 1.24 Dionysius, Jo. (b) 1.25 Thaulerus, and others do seem to teach, and thus they are interpreted by their(c) 1.26 fellows; but(d) 1.27 Bona∣venture and others(e) 1.28 admit an act of the will, without the enocurrence of the mind or understanding.

We will not digress to compare and examine the several tenets of those mysterious Divines, only as to what concerns the present question; while they affirm, that in prayer and meditation the soul may be so elevated, as that neither the will nor mind elicit any act; we can pass no fitter verdict upon that opinion, then(f) 1.29 Dionysius did on their mystical wisdom, calling it foolish, mad and unreasonable: For, what can be more ridiculous then to affirm, that we may meditate, and yet minde and think upon nothing; and that we can pray, and yet desire and ask nothing: For, prayer, (as hath been shown, Part 1. Ch. 4.) essentially, consisteth in the act of the will, as meditation in the act of the mind; and therefore, when those acts are removed, those exercises cannot be per∣formed▪ and it must be a strange kind of elevation and en∣largement of the soul, when all it's actions and operations are suspended, this must rather be a lethargy, sleep or swound of the soul, then a perfection and elevation of it: But enough of this childish dream. And now, in answer to the question, thou needst not fear, O Christian, lest thou be too much enlarged in any Ordinance, it is but a little the best are capable of here, it is but, as it were, a tasting before the full meal, when we shall sit(g) 1.30 down at the table with Abraham, Isaac and Jacob in the Kingdom of heaven; but all of us have reason to be humbled for our deadness and want of zeal, even then when we are most lively and most enlarged: And, alas! how often do we bring cold hearts to the Throne, and carry them away again without any heat, sense or tenderness? Who can say, with holy Bernard, Nunquam (h) 1.31 abs te, absque te recedo; I will never go away from thee without thee, without some heavenly and heart-melting impression. Who of us can say, with that old man, of whom it is re∣ported, that he alwayes came from the Throne with these words, O (i) 1.32 eyes be ye shut, be ye shut; for ye shall never look upon a more sweet and lovely object, then the light of Gods countenance which I have now seen? Ah! who can sufficiently bewail our deadness, and want of zeal and acti∣vity, in the work of the Lord? but, because we are dead, we lay not this evil to heart.

And yet, sometimes, there may be a flash of life, and some∣thing looking like the breathing of the spirit, which is not of a heavenly descent; for, Sathan(k) 1.33 transforming himself in∣to an Angel of light, may cast in some holy motion, and fol∣low it with some quickening meditation, of purpose to di∣vert and cheat us of the present duty; and therefore, we would here take notice of Bernards advice concerning our singing of Psalms, as having as well place in our praying to God, as in our praising of him: [O! (saith this(l) 1.34 reverend Ancient) do not then only shun idle and vain thoughts, but beware lest ye think of those things which ye have read, or which ye have heard from the Pulpit; for, though those things be good and precious, yet they are unseasonable while ye are otherwise imployed, and the spirit then will not ac∣cept of any thing that is impertinent to the present work and duty. Yet. I would not be so severe as alwayes to limit the Saints in their private devotion, albeit a Minister, or whoso∣ever is, as it were, the mouth of others, must look to the pre∣sent work, and follow it for the good of those who joyn in the duty; but if in private we meet with any notable and eminent irradiation and impulse towards any spiritual object, I know no reason why we should choak such a motion, un∣less we be straitned by time, so that if we give way to it, we must neglect the main duty which we intended to go about, and which our exigence doth especially call for; and in such a case we may see Sathans hand in it, and we should beware of his wiles: But if we can espy none of his designes, we may a little follow that quickning meditation, and again return to our work happily, with more life and activity. It will be found no heterogenious mixture thus to joyn medi∣tation with prayer, nor any culpable intermission and inter∣ruption of duty, to make one thus bring supply and provi∣sion for another; the book of the Psalms affordeth so many instances, that we may think this to have been Davids usual practice.

A second question may be this, Whether honest suppli∣cants use to be more enlarged in publick or in private prayer? Ans. The winde bloweth where, and as it listeth, Joh. 3.8.

the influence of the spirit is arbitrary, both as to the seasons when, and the means whereby, it is conveyed: hence, not only are some more enlarged in publick and others in private, but also one and the same believer may at one time be more fervent and importunat the one way, and at another time the other way; and each of these Ordinances have their proper and several advantages: For, first, in publick the gifts of the speaker, and his affectionat moving and pithy words and maner of expression; as also, the reverence and zeal of others joyning in the duty, may be very helpfull and instru∣mental in stirring up the affections; and then in private, there is, 1. more liberty in dealing with our own hearts, and rousing them up by some awakning meditation; and, 2. greater freedom in laying out our condition and expressing our desires before the Lord; 3. the whole frame of the duty more condescending and suteable to our disposition and exi∣gence; 4. fewer distractions, &c.

You will say, it is commonly made, by practical Divines, a mark of hypocrisie to be more enlarged in publick then in private. Ans. That mark is especially to be understood of the speaker, and that, 1. when it is alwayes so, and when all his enlargement is in publick; and thus, 2. when the mo∣tives and end is selfish and carnal, as respect from, and the ap∣plause of, men, &c. But otherwise, both speaker and hearer may meet with more then ordinary enlargement, by the bles∣sing of the Lord, upon the publick Ordinance.

A third question may be this, Whether it be a mercy to have our prayers answered, and to receive the particulars we ask, when we are cold and formal in prayer, and careless and negligent in our walk and conversation? Ans. We may judge by the event; for such a dispensation may either, 1. flow from wrath, not pure, (for we do not now speak of the success and prosperity of the wicked) but paternal, penal, by way of castigation, yea, and in some respect judicial; for thus, for a while, they are lulled asleep, and are ready to rest in that state and to be satisfied with such empty performances, be∣cause they are accompanied with success: and as Apostat Israel, while in prosperity, said of their enjoyments, These are

my rewards which my lovers have given me, Hos. 2.12. So the Saints themselves, in a fit of distemper, and while under desertion, may think such a dispensation to be a fruit and evi∣dence of love, whileas it were better for them to have their way hedged up with thorns, that they might go and return to their former love, zeal and diligence, Hos. 2.6, 7. These outward things cannot(m) 1.35 make us good and happy, and therefore only are good, and become blessings indeed, when they are improven aright, and then only are given in love, when with the blessing and grace to use them to a right end.

Or, 2. such a dispensation may flow from love, and that, as it may be an evidence of God's patience, forbearance and tender bowels, which will not be straitned nor overcome by our ingratitude and manifold failings; So also, that it may prove a mean to humble us and melt our hearts, when we con∣sider and compare our wayes with the Lords dealing towards us, and when we see how unequal our wayes have been, and what a base requittal we have made to him for his bounty and tender mercies; thus the Lord established his Covenant and dealt kindly with Israel, that they might remember and be confounded, and never open their mouth any more, because of their shame, when they should see his kindness and tender bowels towards them, Ezek. 16.60, 61, 62, 63.

Notes

• (a) 1.1

  A pari
• (k) 1.2

  Metaphe∣ra qua Paulus utitur sumpta est ab igne ex∣iguo, vel qui paulatim ex∣tingueretur, nisi flabellum subiude ad∣movendo, & lignum novum ingerendo vi∣res resumeret ac flammam. proinde memi∣nerimus in usum appli∣canda esse do∣na Dei, neru∣biginem o∣••losa & sup∣pressa contra∣haut Calvin in loc.
• (b) 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (d) 1.4

  And thus may be a se∣venth argu∣ment against those dreamers, who dar plead for the omis∣sion of duty in the case of un∣fitness and in∣disposition.
• (e) 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Kal ejoculari in Pihel elu∣dere quasi ali∣quem arous fallacis more excui••re è spe sua, Mercer. in rad. If our hands sl••ck, and if our work prove as a deceitfull bow, the hurt will redound to the archer.
• (f) 1.6

  Gen. 19.16.
• (g) 1.7

  Lambunt Petram, mel non sugunt.
• (i) 1.8

  See Part. 1. Chap 4. without the heart there is not a tongue that can speak to God. Ibid. pag. 28.
• (h) 1.9

  Jam. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.10

  Thes. 3.2.
• (l) 1.11

  Admonor fideles nihil magis absur∣dum esse, vel etiam ••urpe ac pudendum quam spiritua∣lem Christi gratiam ter∣rena mauu∣missione apud ipsos minus valere;—ut tamen agam vobiscum sum∣ma indulgeu∣tia, hoc certe possum merito postulare ne frigidius vel negligentius saltem colatis justitiam quam peccata paruistis, Calv in Rom. 6.19.
• (m) 1.12

  Haee & similes quaesti∣ones spectant ad doctrinam de voluntario & involunta∣rio quam (si Dominus vo∣luerit) a scho∣lasticorum fe∣cibus purga∣tam brevi praelo subjici∣am interim vid. schol. ad 1, 2.
• (n) 1.13

  Eccles. 10.1.
• (o) 1.14

  2 Cor. 12.10.
• (p) 1.15

  Mark, 14.38.
• (q) 1.16

  Psa. 73.21, 22.
• (r) 1.17

  Gen. 15.11.
• (s) 1.18

  1 Joh. 5.13.
• (t) 1.19

  Psa. 66.18.
• (u) 1.20

  Mr. Burroughs gosp. worsh. pag. 281.
• (x) 1.21

  Thomas Shiphard in a letter from new England pag mihi 39.
• (z) 1.22

  Judg. 3.4.
• (z) 1.23

  Vid. Thom. 2.2. quaest. 175 & scholast. in loc. & Rainer pantheol. § de raptu.
• (a) 1.24

  Dionys. de myst. theol. cap. 1.
• (b) 1.25

  Jo. Thau∣lerus institut. cap. 12.
• (c) 1.26

  Vid. Suar. de virt. & stat. lib. 2. cap. 12.
• (d) 1.27

  Bonav. 2. tom. opus. de myst. theol, prope finem.
• (e) 1.28

  Apud Gerson al∣phah 66 lit O
• (f) 1.29

  Dionys. de div. nom. cap. 7. vocat singularem ac mystieam sa∣pientiam stul∣tam, irratio∣nabilem, & amentem. I know the po∣pish Doctors put a myste∣rious gloss on these words, and I will not say beyond the Authors scope, yet contrary to the property of the words which we have retained.
• (g) 1.30

  Mat. 8.11.
• (h) 1.31

  Bernard. Epist. 116.
• (i) 1.32

  Claudimi∣ni, oculi mei, claudimini, ni∣hil enim pul∣chrius videbi∣tis, &c.
• (k) 1.33

  See Part 1. Cha. 9. pag. 369.
• (l) 1.34

  Nihil aliud dum psallitis prater id quod psalli∣tis c••gite••is; nec solas dico ••itandas esse cogitationes vanas, & otio∣sas, sed vitan∣da sunt & illa quas, &c Sa∣lubria sunt sed minime illa salubriter in∣ter Psallendum revilvitis, Spi∣ritus enim Sanctus illa hora gratum non recipit, quicquid aliud quam debes, neglecto eo quod debe••, ob∣t••leris, Bern. serm. 47. su∣per Cantic.
• (m) 1.35

  Est honum quod faciat bo∣num, & est bo••um undo facias bonum — habes er∣go aurum bo∣num est, habes non unde fis bonus, sed unde facias bonum, August. de verb. doos. serm. 5▪