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. Whether we may pray for any evil, either of sin or suffering.

Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.

Rom. 3.8. As we be slanderously reported, and as some affirm that we say, let us do evil, that good may come, whose damnation is just.

HAving(a) 1.1 shown, that the object of the promises and of our prayers is very ample and large, extending to every thing that is good, either for life or godliness, we (b) promised to enquire here, whether any evil, either of sin or

suffering were included in the promise, and might be desired and prayed for? And, I think, none will deny, that every evil, as such, and absolutely considered, is an object of hatred and aversation, and an object of the threatnings, and so not of the promises; and therefore, a fit material for depreca∣tion and imprecation, but not for prayer and supplication. And on the other hand, I hope, it will not be denied, that as to evil of affliction we may pray for it, 1. conditionally thus; If my heart be so stubborn and hard, that nothing will break it but the rod, if mercies will but harden my heart and prove fewel to feed my lusts, Lord rather let me have the rod then a hard heart, and let me rather want mercies and such and such creature-enjoyments, (which is a sort of rod, and may be a very grievous affliction) then they should prove wea∣pons of unrighteousness. And thus, 2. we may pray for such an evil comparatively, (for, with the former supposi∣tion, there was a sort of comparison) and we may say, Lord rather let me suffer then sin against thee, let me rather lye un∣der any rod and affliction, then under thy wrath for ever: and, with the Emperour(c) 1.2 Mauritius, choose to suffer ra∣ther here, then in the life to come; nay, and of temporal evils, we may thus choose the less, Nam licet ex duobus malis culpa neutrum, paenae tamen minimum est eligendum. All the controversie then seems to stand in this, Whether we may pray for any evil, either of sin or suffering, (for to one of those two heads may every evil be referred) relatively, and in reference to some good and necessary end? That though neither of these two be good and desirable of themselves, yet, since God, by them, and from them, may bring good to us, and may make them means to humble us and to cause us walk more circumspectly, may we not desire and pray for them in so far as they may be subservient to such an end? Ans. We needed not have moved such a question, were it not, that some weak Saints, upon a mistake, may be ready to pray thus for some rod or affliction; and that the great school-man(d) 1.3 Suarez affirmeth, that we may desire and ask thus, not only evils of suffering, both to our selves and others, but also temptations. As for his arguments, they

deserve no reply, and he makes it his work neither to prove, nor vindicat, but to explain and illustrat this his assertion. But for establishing a right directory of prayer, and for prevent∣ing a mistake of the weaker; we shall, 1. bring some argu∣ments for confirmation, and then, 2. answer such objecti∣ons as we conceived might readily occur, or become an occa∣sion of errour: and because the main question will be con∣cerning afflictions (for few or none, I think, will be so im∣pudent as to affirm, that we should desire, or pray for strength to sin, albeit Suarez doth mention temptations to sin, amongst those evils he affirmeth we may pray for, and speaks of Pauls temptation, 2 Cor. 12. as a thing he might have desired) therefore we shall speak at greater length of suffering and affliction, and only add a word concerning sin, and tempta∣tions to sin.

[Arg. 1] First, As for reasons, 1. that which we may deprecat and pray against, that can be no fit material and object of prayer; but we may deprecat rods and afflictions, and pray (according to that perfect pattern, Mat. 6.13.) that we may be(e) 1.4 delivered from evil of whatsoever nature, whether of sin or suffering; and our Lord Jesus, who knew well what to ask, what to deprecat, not only thus teacheth us by his doctrine, and that copy he hath left us, but also by his example to deprecat the cup of suffering and affliction, Mat. 26.39. I deny not, that the Lord can, and often doth sanctifie the furnace to his children, but they them∣selves must not choose nor cast themselves into that furnace, but if the Lord determine their particular trial, and call them in his wise providence to encounter it, they should not faint, nor repine, but should submit to the dispensation, and look up to God for the right and sanctified use of it, and for some good of, and fruit by the trial; but that not being the pro∣per and inseparable effect of the rod, and the Lord being able by mercies to work the same, yea, and without any outward dispensation, by the immediat operation of the Spirit on the heart, why should we make choice of such a rough and troublesom way, and take a bitter potion, and draw blood when pleasant cordials will do the turn? Hence,

[Arg. 2] 2. That which is of it self bitter and evil, and frequently accompanied with a bad effect, and driveth the soul farther from God, and to take wicked and desperat courses, that cannot be an object of a regular and reasonable desire: and as it must flow from inconsideratness, So it would appear to take its rise from our pride, and a conceit of our own strength to improve the rod aright, and to make a better use of it then others who have miscarried under it; but humble and consi∣derat Christians would remember how the rod made that King immediatly after his sackcloth, 2 King, 6.30. to fall upon this desperat conclusion, ver. 33. this evil is of the Lord, what should I wait for the Lord any longer? How it sent Saul (once(f) 1.5 among the Prophets) to the witch at Endor, and at length made him fall upon his own sword, 1 Sam. 28.8. 1 Sam. 31.4. And how often it made the people of Israel in the wilderness to murmur and rebel against the Lord; nay, as many rods and tryals as they were exer∣cised with, so often did they miscarry and provoke the Lord.

[Arg. 3] 3. Arg. 3. For with-holding and removing of which, we should praise and give thanks to God, that we may not desire and pray for, but it is our duty to praise God for with-holding deser∣ved judgments, and keeping our (g) 1.6 tabernacle in peace, and accordingly the Saints from time to time have made con∣science to perform this duty, and it is a provoking sin not to acknowledge his bounty, nor ascribe to him the praise of these outward mercies, and for which he is often provoked to remove them in wrath. Hence,

[Arg. 4] 4. That which is a token of divine displeasure, and of it self the bitter fruit of sin, ought not be made the object of our desire and prayer; but rods and afflictions are such, and do call us to fasting and mourning, and to run to the Lord by fervent prayer, entreating, that he would remove those tokens of his wrath according to the exhortation, Psa. 50.15. Jam. 5.13. &c. And when the Saints remember their former enjoyments, Job, chap. 29. they look upon them as great mercies, and their present affliction as a sore and sad tryal; and oh! (saith Job) that I were as in moneths past, as in the dayes when God preserved me, &c.

5. That which we may not procure nor bring on, but on the contrary should labour and strive against, and use all lawfull means for with-holding when it's feared, and remo∣ving when it's felt, [Arg 5] and causeth(h) 1.7 sorrow, that we may not desire and pray for; we(i) 1.8 must not set our hands a work against our heart and tongue, nor make our prayers and endeavours to be at such variance and contrariety; but we may not procure afflictions, nor cast our selves in the fur∣nace, but should use the means for keeping us from, and bringing our feet out of the fetters; the law of God and na∣ture obligeth us to the duty of self-defence and preservation from such evils; we will not rashly condemn the practice of holy men of old, those eminent Martyrs who in the time of persecution did offer themselves to the flames, not knowing but they might have been stirred up by an heroick and extra∣ordinary impulse; the Lord intending to make their ashes the seed of the Church, for as their courage and zeal did strength∣en their brethren, and encourage them to stand, So it invited strangers to come and embrace the faith; but their practice is no warrand to others, not being in the like case, nor so moved and strengthened to follow their foot steps, and even among them, some by their fall, did leave us a warning to mind our own frailty, and not to be rash in running upon tri∣als without a call, least our courage fail us while we are in the waters: And thus, though the great Physician can ex∣tract honey out of the sowrest herbs, and make the most bit∣ter pills medicinal and healthfull to us, yet we are not licen∣ciat to take and prescribe to our selves such a remedy; as na∣ture first and last, sinless and corrupt, abhorreth such a course and diet, So the Lord whose commands are equal and full of condescension, hath not made that an object of our choice

and desire; neither will he prescribe a bitter potion, when cordials are more pertinent, he (k) doth not afflict willingly; and there is no time when we can say, that the rod would do us more good then mercies, and therefore we must never take upon us to determine, and to prescribe to our selves that which the only Physician of souls hath reserved in his own hand; but supposing his appointment▪ and while in his holy providence he calleth us to suffer, we are commanded to sub∣mit, and patiently bear the chastisement of the Lord, to heark∣en to the voice of the rod, and to improve it as our talent; but thus it is not made an object of love and desire, but is left to be the matter, and an occasion to exercise our patience, submission and faith; and thus while we are in the furnace, we should pray for the sanctified use of it; and before we be called to the trial, we should prepare for it, and pray that the Lord would fit us for, and do us good by every rod and trial he purposeth to exercise us with, and would make these as well as our mercies contribute for, and all work together for our good, according to that word, Rom. 8.28.

Obj. 1. What God promiseth, that we may pray for, but the Lord promised to hedge up the way of his ancient people with thorns and by cross dispensations to drive them in to their first husband, Hos. 2.6, 7. This is clear (saith a late Author) from Psa. 89.31, 32. where in the midst of the promises, that of visiting their iniquities with rods, is put in the bosome: and if it were believed, that crosses were the accomplishment of the promises, it would help a Christian to much humble submission, and holiness under the cross. Ans. In both these Scriptures, as frequently elsewhere, threatnings are mixed with promises, and both may well be said to be∣long to the covenant; the promises as its object, yea, rather as its integral parts, and the threatnings as the hedge to keep us within the bounds of the covenant, and as a cord (though sharp) to draw us back when we step aside, and do not per∣form the conditions to which the promises are annexed; and thus both threatnings and rods (which are the execution of threatnings) to the Saints may be called evangelical, as pro∣ceeding from the same fountain from which the promises do

flow, and having a like gracious event and effect; afflictions to them, loss, as it were, their nature and name; and though in themselves they stil continue to be bitter and evil, yet to them they prove good, they are fatherly chastisements, and medi∣cinal corrosives, and still the object of the threatning, though as to the sanctified use of them, and the good reaped by them, they may fall under a promise indirectly, & in obliquo. But thus not the rod it self, but the fruit of it, is the proper ob∣ject of the promise, and this may be desired and prayed for.

You will say, that the Saints are afflicted in faithful∣ness, Psa. 119.75. and therefore their crosses must be an accomplishment of some promise. Ans. Fidelity and faith∣fulness appeareth as well in accomplishing threatnings as promises; and thus the Psalmist in the words cited explaineth their scope, while he saith, I know, O Lord, that thy judgments are right, viz. according to thy righteous threat∣nings; and thus he justifieth the Lord in all the evil afflicti∣ons and trials he had met with.

2. Obj. What is good may be desired, and may be the object of the promise; but afflictions were good to David, for, saith he, It is good for me that I have been afflicted, ver. 71. and gives his reason, ver. 67. and 71. before I was afflicted, I went astray, but now. &c. And we may here again argue thus. That which is matter of praise to God, because he hath done it, may be a fit material of our prayers to him, and we may desire that he would do it; but if we view that context, we will find the Psalmist there collecting and gather∣ing together motives and grounds of praise, and he reckoneth his afflictions as not the least. Ans. The Prophet calls not his afflictions good, they being of themselves evil and bitter, and for removing of which, he prayed most frequently and fervently, and praised God when, and because he removed them, but he saith, that it was good for him that he was afflicted, thus pointing out the sanctified use and fruit of the rod, for which he had reason to praise God; yea, and now all things being considered, it was better for him that he was afflicted, then if he had seen no evil; 1. because the evil of

the rod was now past, but the fruit remained; 2. because that good reaped by it being spiritual, did counter-ballance, yea, and far exceed the evil of the cross; it did not only make a compensation, but was as gold instead of brass and dross: But yet still the rod in it self was evil, and not to be desired without a revelation concerning the necessity and fruit of it, which none can pretend to, but must wait till the event make that manifest: And as we should praise God for the sancti∣fied use of the rod, So upon supposition we are to meet with it, we may pray for the same,

3. Obj. That which is an evidence of Gods love, and a cha∣racter of our blessedness, that we may desire and ask; but afflictions are such, Rev. 3.19. Heb. 12.6, 7, 8. Psa. 94, 12. Ans. Not the rod simply considered, but the sanctifi∣ed use of the rod, is an evidence of love, and of our happi∣ness; Hence in the words, Psa. 94.12. we have something added to the rod to make it a compleat character of our state, blessed is the man thou chastenest, and teacheth out of thy law. As if it had been said, albeit the rod alone and without the blessing, can do no good, yet when it is sancti∣fied, &c. And while the Apostle saith, that if we be with∣out chastisement we are bastards, and not sons, he pointeth out the necessity of the cross, both because of our readiness to idolize our mercies, if we meet with no warning, as also because of Gods appointment, that now under the Gospel we should have spiritual mercies in greater abundance then the Jewish Church, but not such a constant affluence of out∣ward things; but not as if we might choose the rod where∣with we should be chastised, or desire and pray for such a particular cross, at such or such a time.

You will say, but may we not then in the general pray for the cross, leaving the particular to Gods choice? Ans. No, we may not, for as we know not what, So neither if any rod would do us good; and yet we need not fear least we be bastards for want of chastisements; no Saint ever (I think did, or,) shall want moe or fewer, greater or smaller crosses, though they did not meet or prevent them, nor desire or pray for them.

4. Obj. That which we may lawfully desire, that we may pray for; but we may, with Paul, Phil. 1.23. 2 Cor. 5.1, 2. desire to be dissolved and depart, and to have the earthly house of this tabernacle pulled down; and if we may desire to encounter with death, that king of terrours, why not also with any other rod? Ans. The Apostle doth not make choice of a rod wherewith he might be whipt, only he could be content the day were prevented, and tells us what he could choose if the circumstance of time were refer∣red to his determination; for death is not a rod of our choosing, It being appointed for all men once to die, Heb. 9.27. Neither did Paul love and desire death, there being nothing in it amiable and desirable, for of its self it is a sepa∣ration of two near and most intimate friends, the soul and body, and hath most unwelcome fore-runners, companions and consequents, viz. pain, sickness, the corruption of the body, &c. But Paul desired by any means, and upon any terms to be with Christ, Phil. 1.23. he did not absolutely, but only comparatively desire death, being willing rather to encounter with death (though grievous and terrible) then that bar and impediment should hinder him from a full and immediat fruition Christ; the terrours of death, the dark chambers of the grave, and the corruption of the body were nothing terrible to him, these Anakims could not discou∣rage him who longed so much to take possession of the land of promise; the first fruits he had tasted were so sweet, that he accounted nothing too costly that might bring him to see the harvest; he was content to break-fast on sowr herbs, that he might have at dinner a well furnished table that would never be drawn; the Apostle knew well what to choose and desire, he looked on death as an evil and most formidable enemy, 1 Cor. 15.26, 55. he(l) 1.9 desired not it as it was an uncloathing of him, but as it made way for his

better cloathing, 2 Cor. 5.4. he knew it was necessary he should cast off the old rags of the body, before he could put on the rich robes of glory and immortality; he was willing to die, that mortality might be swallowed up of life; he longed to see death, as it was the jaylour which only could open the prison door of sin, misery, mortality, absence from the Lord, &c. And thus his desire was not properly termi∣nated in death, only the terrour of death did not quench his thirst after a full enjoyment of Christ; and yet we might yield, that he desired death, 1. conditionally, and since there was no other way for him to attain his happiness; he knew this to be a necessary mean for his attaining his end, and upon the supposition of its necessity, by vertue of divine appointment, he might be said to will and desire it: 2. He might be said to desire death comparatively, it being better to encounter that enemy, then to have his perfect happiness suspended; he was willing, as he professeth, 2 Cor. 5.8. rather to be absent from the body for a while: And that we might, 1. conditionally; 2.(m) 1.10 comparatively desire such an evil, we granted in the entry, and thus conditionally and comparatively we may not only desire death, but also a total annihilation and destruction, it being more(n) 1.11 eligible and better not to be, then to be in perpetual misery, Mat. 26.24. We might here also alledge Moses his desire, that his name should rather be blotted out of Gods book, then that Gods name should be blasphemed by the heathen, who should hear that he had brought his people out of Egypt to destroy them in the wilderness; yea, and rather then the whole body of that people should be destroyed, Exod. 32. And Paul his wish, that he rather were accursed from Christ, then that his brethren and kinsmen should perish, Rom. 9. But these two practises being rather for admiration then imi∣tation,

(such a height and measure of(o) 1.12 zeal being scarce attainable, since it cannot be affirmed that any other ever did, or shall in this life, come their length) David his desire and prayer, 1 Chr. 21.17. is very considerable in the present case; Let thine hand (saith this holy man) be on me and on my fathers house, but not (or rather then) on thy people, that they should be plagued. It is true, he had sinned and deser∣ved to be punished; but whatever were his motives, we see this holy man prefer the good of Gods people to his own per∣sonal interest, and desire that the rod should be rather on himself and his family, then on the body of the people.

But abstracting from such high and holy ends, and when the comparison is only between some evil or temporal rod lying upon us, and some other evil which may rid us out of the present trouble, if the Saints should desire any such evil by way of remedy, such a desire must be sinfull; the object being evil in it self, and not determined as a necessary and the only mean for removing the present evil, which perhaps is less in it self and less dangerous; and so the end being base and low, and the root and principle sinfull and carnal, such as pride, passion, impatience, distrust and the like, I hope none will plead for such a desire, though in the most eminent Saints, as in Job, ch. 6.8, 9. in Moses, Numb. 11.15. in Jonah, ch. 4.39. in Eliah, 1 King. 19.4. in Jeremiah, ch. 20.14, 15, 16, 17. &c. For, though Job was a pattern of patience, Jam. 5.11. Moses of meekness, Numb. 12.3. and Eliah of confidence, 1 King. 18. yet they were subject to infirmities, even there where they were strongest; and those slips and fits of passion and impatience are left on record, to be, 1. a warning to us of our frailty, that we may learn to be humble, watchfull and cir∣cumspect; 2. to be as a beacon on the rock which we should shun; and, 3. to teach us that our imitation of men, though eminent for holiness, should be with a limitation and with caution, that we must only follow them when, and so far as they follow Christ and walk by rule.

But though some weak Saints may miscarry on the one hand, by presuming on Gods care and bounty, that he will bless such a severe course of physick as they prescribe to them∣selves

without his warrand and approbation; Yet, alas! it is more usual to miscarry on the other hand; So that we need not stay long in debating this case: all of us have a monitor within which will be too ready to warn us of our danger, loss and bodily evil, and will be ready to call to us to spare our selves, when the Lord doth call us to suffer, and when his glory and our everlasting happiness do cry to us not to(q) 1.13 love our lives unto the death, and when if we(r) 1.14 save our life we will lose it.

And since we may not wish evil to our selves, that the Lord may turn it to our good, far less may we thus wish evil to others, with whose comforts and creature-enjoyments, we have not such power to dispense as with our own, and of the frame of whose hearr we know less, and of their readiness to abuse mercies. As also, since here there may be some suspicion of malice, envy, &c. ah! who would look upon him as a genuine son of Zion, who under the pretence that the affliction of the Church hath often proven a mean of reformation, humilia∣tion, &c. would wish and pray that her calamities might be multiplied or continued? If these shall prosper that love and pray for her peace, Ps. 122.6. what shall be their por∣tion that under whatsoever colour dare pray for her trouble?

3. As for evils of sin, who will be so mad as to plead, that these are desirable; these laid the foundation of hell, and made Angels, once glorious, become devils; these de∣faced the beautifull Image of God in man, and robbed him of all his excellencies; these are the grand murderers that kill both body and soul, and daily thrust multitudes into the pit; these are the procurers of all our ••wo and misery here and hereafter; and yet, how many love and imbrace these scor∣pions, till they sting them to death, but yet secretly, and as stollen wares, few being so impudent as to own and defend (though too many will excuse) their sins, far less dare any pray to God for help to sin against him: sin is an evil, (t) 1.15 an only evil, there is nothing in it amiable or desirable; it is true, God can bring light out of darkness, and make the lancet of an enemy to open a sore that despised all remedy. Hence, (s) Austin durst affirm, that it might sometimes be profi∣table

to some Saints to fall into some gross sin, to humble them and awaken them out of their security: No doubt the Lord can make the consideration of our sins to humble us, and become more watchfull and circumspect, and thus even make our sins(t) 1.16 work together for our good; which is a de∣monstration of the wisdom and power of the Physician, and proclaimeth his mercy and tender bowels towards us, that of our venom and poison he can, and sometimes will, make to us a healing plaister; but this is no warrand to us to prescribe such a medicine for our selves, we may not de evil, that good may come, Rom. 3.8.

Notes

• (a) 1.1

  Part. 1. Ch. 7. Sect. 2:
• (c) 1.2

  Hic non in illo seculo, Cluver. hist. in Maurit, pag. 407.
• (d) 1.3

  Non est intrinsece ma∣lum petere hu∣jusmodi mala vel sibi vel aliis, nam haec mala erunt simpliciter bo∣na si honesta ratione, & propter finem simplii••ter bo∣num appetan∣tur— Fate∣tur tamen hunc m••dum orandi fortasse non esse omni∣bus consulen∣dum, cum ipso Paulus ter Do∣minum roga∣veritue stimu∣lo carnis affli∣geretur, Suar. loc. cit lib. 1. cap. 19.
• (e) 1.4

  How we may, and should depre∣cat evils both of fin and suf∣fering. See Mr. Gurnal, loc. cis. pag. 491. & seq.
• (f) 1.5

  1 Sam. ••0.9.10.
• (g) 1.6

  Job, 5.24.
• (h) 1.7

  I think few will joyn with Mr Col∣lings in his cordials, Part, 2. Serm. 11. where he seemeth to candemn all disquietment of spirit, all sorrow and trouble for external and temporal things as sin∣full; unless by sorrow he understand the excess and distemper of that affection, which was acted by Christ purely and without sin, Mat. 26.38. as for his rea∣son, viz. that our nature is so corrupt that we can∣not act such a sorrow, but we shall sin: If it were concludent here, it would as well conclude the acting of all the other affections of the soul to be sinfull, and that they should be abandoned; but we would rather think, with this Author, Serm 2 Pag 16, that beleevers must not be stocks, altogether senceless of Gods judgments, and dispensations towards them: As for these sinfull grounds and effects of this sorrow which be mentioneth, Page 141, 142, 144. these may, and should be guarded against: But why doth he not as well condemn all fear as sinfull? there will be found to be parity of reason here; and yet he pleads for such a kind of fear as not being sinfull See Serm 2.
• (i) 1.8

  Quomodo Paulus desideraverit mortem, quam sibi inferre non liciut statim videbimus
• (l) 1.9

  Concedit enim nor prae∣sentis vitae solutionem per se naturaliter fugere; quem∣admodum ne∣mo se libenter patitur exui suis vestibus, sed post•••• sub∣jungis naturalem mortis horrorem superari a fiducia, sicuti non difficulter vestem pannosam, sordidam, detritam, laceramdenique quivis abj••ciet ut eliganti, nitida nova, durabili orne∣tur— fideles sciunt se corpore incluses teneri tanquam ergastulo, ide•• hac vita gravantur quod in ca potiri verae & penfecta beatitudinis nequeunt quod peceati servitutem non nisi morte possunt effugere, &c. Calvin, in 1 Cor. 5.4.
• (m) 1.10

  Et quod sic desidera∣mus non sem∣per licet face∣re.
• (n) 1.11

  Quod praeste•• non esse quam miserum esse multis de∣monstrat Bar∣low contra Durandum, Exercit. Me∣taph. exer. 1.1 & in termi∣nis determi∣nata videtur hac contraversia a Domino, Mat. 26.24. quamvis Doctis, Twissus, vind lib. 2. dig. 1. putet (crvatorem locutum secundum judicium bominum, non rectam sed erroneum.
• (o) 1.12

  Zeal to Gods glory and for the happiness and salvation of his people. Where there is no hazard of excess in our affection, we cannot be too zealous for God, nor too desirous of the well fare of his people.
• (q) 1.13

  Rev. 12.11.
• (r) 1.14

  Mat. 16.25.
• (t) 1.15

  August. loc. cit. pag. 486. vid. loc.
• (t) 1.16

  Rom. 8.28.