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. V. When, how often, and how long, or how much time should be spent in prayer?

1 Thes. 5.17. Pray without ceasing

WE shall speak to the first two branches of the questi∣on joyntly,(a) 1.1 both being determined by the Apo∣stle, while he exhorteh us to pray continually, (b) 1.2 or with∣out ceasing, 1 Thes. 5.17. And our blessed Lord Jesus pro∣poundeth a parable to this very purpose and end, that men ought (c) 1.3 alwaies to pray, and not faint, Luk. 18.1. so al∣so, Luk. 21.36. And the Apostle, Rom. 12.12. Eph. 6.18. Col. 4.2. &c. But you will say, what is that to pray alwaies and without ceasing. Ans. 1. We need not spend much time in confuting the old,(d) 1.4 Euchites, (e) 1.5 Euphemits, and(f) 1.6 Messalians, who are reckoned among the ancient hereticks, because mistaking the scope and genuine sense of these words, and looking to the meer letter, they did from thence conclude, that Christians should spend all their time in prayer, and never leave off that heavenly exercise. I find these poor deluded men also called in reproach by many other names, as(g) 1.7 Martyrians (h) 1.8 Enthusiasts, yea, and

(i) 1.9 Satanici. These are said to have lived under the Em∣perours Valentinian and Valeus. I do not deny, that some subtile hereticks to cloak their pernicious errours, might plead for this conceit, as having a great shew of zeal and holiness; and thus Alf. (k) 1.10 de Castro, Danaeus, Mr. Ross and others, do father upon the poor Euchites many ab∣surd and ridiculous opinions, but if any did only plead, that we should continue in prayer without interruption, though I would pity such a one, as being under a strange delusion, yet I would be loath to rank him in among the hereticks; it hath been Sathans design from time to time to make many hereticks and schismaticks, as by infusing the venome of per∣nicious errours into the hearts of men, and sending them abroad to spread that deadly poyson; so also by stirring up the orthodox and zealous Christians (whom he and his instru∣ments were not able to seduce and draw from the truth) to over-do in opposing these errours, as by mis-constructions, jealousies, bitter and approbrious speeches, personal reflecti∣ons, and upon the least difference in matters of religion to account and call men hereticks; thus making the breach grea∣ter, and driving them (who in the(l) 1.11 spirit of meekness might have been gained and reclaimed) to strange courses and practises, for the maintaining of which, they fell upon strange principles and more dangerous errours then what at first occasioned the rent and schisme: As there be too many of the Popes canonized saints, of whom we may fear the worst, So there may be many in heaven, who are standing in(m) 1.12 Ireneus, Austin, Epiphanius, and Theodoret their catalogue of hereticks.

But to return to the errour of the Euchites, 1. the pra∣ctice of Christ and his Apostles, of the Prophets, and of all the Saints in all ages; 2. the variety of lawfull callings, requiring a considerable part of time to be allowed for them; 3. the many talents we have received to be otherwise employed and laid out; 4. the natural temper and condition of the body requiring daily refreshment, by eating drinking, sleeping, and moderat recreations; 5. our manifold neces∣sities and wants, which must be supplied by our care, labour

and diligence; 6. the frailty and weakness of the strongest Saint on earth, and his inability to presevere in spiritual exercises without intermission; 7. the several duties both towards God and man, which we are obliged to perform in their season, and when the Lord in his providence offers us an occasion, and calls us to the doing of them; and, 8. the variety and multiplicity of other spiritual exercises, as medi∣tation, conference, hearing, reading, &c. do so clearly dis∣cover the vanity of this dream, that we need not dwell any longer on that head; especially since the experience of the owners and abetters of that errour (if(n) 1.13 ever there were any such) might serve to convince them, how impossible it is to walk by that rule for the space of one day.

But(o) 1.14 Alfons. de Castro, with this mentioneth a far more dangerous heresie, which he fathereth upon(p) 1.15 Pelagius, viz. That it is needless and improfitable to pray to God, since we are masters of our own lot, and have power and free will to do what we will: Albeit we would be ashamed to under∣take the vindication of Pelagius (though supposed to be our countrey-man) knowing his doctrine to be most dangerous and pernicious, yet it can hardly be thought, that he should have the impudence as to profess such an abominable absurdi∣ty; but his writings not being extant, it is not easie to deter∣mine what he maintained in this particular; but Jesuits and Arminians, who are reputed to be his disciples, disclaim this impious dream; albeit the orthodox by a just and neces∣sary consequence labour to fasten it upon them, as flowing from their principles concerning the power of free will, and the indifferency and inefficacy of divine providence: And I should think, that their patron Pelagius, can no otherwise

otherwise be said to have maintained the same; and the(q) 1.16 testimony which a Castro citeth from Austin, to prove this to have been Pelagius opinion, doth say no more, but that his doctrine did destroy the necessity of prayer. But though there be few or none who have the forehead to avouch such an atheistical tenet, yet alas! it is practically owned by too many, and multitudes of orthodox professors are pestred with this heresie; for all such as restrain prayer, and make no conscience to call upon God, do in effect, and in Gods esteem, joyn with those Atheists, who said, it is vain to serve God; and what should it profit us to pray to him? Mal. 3.14. Job. 21.15.

Having thus spoken a little to these two extreams, now come we to enquire more narrowly after the meaning and genuine sense of the former exhortations, and to satisfie the case propounded; and, 1. some(r) 1.17 affirm, that the scope of these words is to perswade us to be liberal to the poor, that they may alwaies pray for us, that by their prayers pro∣cured by our liberality and almes, we may be said to pray al∣waies: But, 1. many have not whereupon to bestow so liberally to the poor; 2. neither do the poor alwaies pray for their be∣refactors; 3. if we speak of our ordinary beggers, their lip-devotion and mock-prayers, is a grievous provocation, and a profanation of the holy name of God; 4. we may not sub∣stitute a suffragan in the exercises of religion, nor think that their actions shall be reckoned to us while we do not concur and act with them, whatever profit may redound to us by the prayers of others, yet this doth not liberate us of any(s) 1.18 pa••t of our duty to pray for our selves; the command to pray (as the other commands and exhortations in the Word)

is personal, and concerneth every particular man and woman, its a popish trick to substitute deputs in the matters of God; such as will intrust their salvation to the care and diligence of others, would take heed, least as others work for them, So they be crowned for them: every one, without exception of whatsoever rank or degree, must (t) 1.19 work out his own salvatton, Phil. 2.12.

2.(u) 1.20 Others think that they may be said to pray al∣waies, who have resigned themselves to God, and refer all their actions to his glory, who hearken to the exhortation, 1 Cor. 10.31. and who endeavour in all their waies to ap∣prove themselves to God, and whether they eat or drink, or whatsoever they do, to do all to the glory of God; but this being so far sought, and so impertinent for clearing the pre∣sent difficulty, it deserveth no refutation; especially since it is so general, and no more concerneth prayer then any other performance.

A third conjecture, much like to the former, is, that he (x) 1.21 leaveth not off to pray, who constantly doth well. This is an old saying, and brought by many for loosing the present knot; the most ancient writer of those, I have known thus to in∣terpret those Scriptures, is the famous(y) 1.22 Austin, and he who wrote(z) 1.23 the old gloss, whom the(a) 1.24 Rhemists and seve∣ral other popish commentators do follow. But thus faith is confounded with other duties, and the scope and sense of the words grossy(b) 1.25 mistaken, which do clearly hold out and recommend to us the practice of a particular duty.

A fourth opinion, much lik the former, is that of the vene∣rable (as they call him) Beda, (c) 1.26 who thinks that we may be said to pray alwaies, when all our actings may be reckon∣ed unto prayer; that is (as I apprehend) when all we do,

prepareth and fitteth us for prayer, and when we exercise our selves in other spiritual performances for that very pur∣pose, that we may be the more enabled to pray: But though we grant, that there is a connexion among spiritual exerci∣ses, so that one may fit and prepare for another; yet there is a difference and separation, and we may be employed in one, when we do not mind another; and as other spiritual performances may be helps to prayer, So prayer may pre∣pare the heart for going about them; and yet we cannot be said to perform them when we are praying, and wherefore should we be said more to pray when we are employed in them? and the words do manifestly speak of prayer as con∣tradistinguished from other duties.

A fifth conjecture, is that of the learned(c) 1.27 Austine, who thinketh that we should alwaies pray, because we should alwaies desire eternal life; its true, the desire of the soul is the life of prayer, and that Christians(d) 1.28 virtually, habi∣tually, and as to the general bent and main inclination of the heart, may be said alwaies to desire eternal life; but it is as impossible at all times actually to desire eternal life, as al∣waies to pray, and expresly direct that desire to God.

But, 6. that opinion, I find to be most common among popish(e) 1.29 writers, is, that he may be said to pray alwaies, who prayeth in the canonical hours appointed by the Do∣ctors of the Roman Church; we will not now digress to speak of their divine office (as they call it) and canonical hours, in which the(f) 1.30 great Suarez hath employed almost a whole book; and though Bellarmine speak to that head in some few Chapters, yet he sends(g) 1.31 his reader to one Marcellus Francolinus, who (as he reporteth) hath writ∣ten a large volume upon that subject; but, I would ask,

where Christ or his Apostles did prescribe these canonical hours? or whether these were known when Christians at first were commanded to pray alwaies? yet if that interpre∣tation were purged of the popish leaven and superstition, applying the general particle alwaies, to all fit seasons and occasions, or as their(h) 1.32 Cajetan speaketh, horis congruis, it may help to clear the meaning of the exhortation, and may be acknowledged to be one branch or part thereof, as shall appear.

Thus we have seen what others have said to little purpose, we now come to give the true and full sense of the exhorta∣tion to pray alwaies, and to answer the propounded questi∣on in the following particulars.

Concl. 1. Albeit we do not joyn with those Divines, who think the full importance of that exhortation to be, that we should constantly maintain a praying disposition, and alwaies be in a readiness and fitness to be employed in that necessary exercise; yet we grant, that this habitual frame of heart and spiritual disposition, is supposed by that exhortation; so that, 1. we cannot alwaies obey it, unless we alwaies be thus in readiness: For, if at any time the heart be out of tune, the occasion and season of prayer may offer, and then we are unfit to seek Gods face, what this disposition doth import, how necessary it is, and how it may be maintained, see Part 2. Chap. 1.

But you will say, may we not pray, though we be unfit and indisposed? Ans. It is, notwithstanding our unfitness, yet our duty, and we must be doing, though then we can∣not pray; that is, we cannot pray to purpose and successe∣fully unless the Lord pity us, and in mercy remove those fet∣ters we have wreathed about our neck; though then we deny not the necessity of such a praying disposition, yet the words do clearly point out the act ond exercise of this duty; and the following words, ver. 19. quench not the Spirit, do rather hold out that point, for there (as Diodati obser∣veth) there is a similitude taken from the fire of the altar which was to be kept continually alive and burning; and thus we should not suffer through our rebellion, impurity,

ingratitude negligence or contempt, the gift of the Spirit of grace to depart or be abolished in us, but should preserve it nourish it, and make use of it.

Concl. 2. This exhortation doth clearly answer the questi∣on when we may pray, assuring us, that there is no time in which we are not allowed, and when we may not accept∣ably call upon God, and thus, Exod. 20.9. the Lord saith, six daies shalt thou labour, and that ruler, Luk. 13.14. faithfully repeateth, though he mis-applieth these words, while he saith, there be six daies in which men (i) 1.33 ought to work. You see here the word of a(k) 1.34 command, and a necessity mentioned, and yet they import no more but an allowance and liberty; as if it had been said [you are per∣mitted and allowed to work and labour in any part of the six daies, but there is no obligation laid upon you to imploy all that time in the works of your calling; for you must eat, drink, sleep, and may also spend some time in lawfull recrea∣tions, and ye must serve God, and set some of that time apart to seek his face, though as to the hour or particular circumstance, ye be not determined, but may use your liber∣ty.] So while we are commanded to pray alwaies, thereby is clearly implied, that there is no time in which we are not permitted and allowed to pray and draw nigh the King, his door stands alwaies open, and we may enter in, and present our supplications to him; and this (as I conceive) is a part of what these words hold forth, though not all, nor the main.

Concl. 3. To pray alwaies, importeth assiduity and fre∣quency in prayer; we cannot be said to do alwaies what we do not often; but there is nothing more ordinary with all sorts of people, and in all languagues, then to express fre∣quency by such a note of universality; so we use to say, that a child who often eateth, is alwaies eating; that a diligent student is alwaies at his book; and a laborious trades-man is alwaies busie at his work, &c. And the places of Scripture, in which the particle, alwaies, doth import frequency, are so many and obvious, that it were to no purpose to stay on citations, only let us offer some few instances in the subject-matter, and

where the Saints are said to pray alwaies, and to ask such and such a particular without ceasing, whereas it is evident from the very context, that they did not, could not, with∣out intermission continue in that exercise, though ordinari∣ly and frequently they did so, thus, Act. 10.2. its said that Cornelius prayed(l) 1.35 alway; and yet he was a centuri∣on, and must needs have been much employed in military affairs; thus also Paul professeth, that he prayed for the Corinthians(m) 1.36 alwaies, or without ceasing, 1 Cor. 1.4. and alwaies(n) 1.37 for the Colossians, Col. 1.3. and(o) 1.38 alwaies for the Thessalonians, 1 Thes. 1.2. and 2 Thes. 1.11. and (p) alwaies for the Romans, Rom. 1.9. thus also the Apostle Peter protesteth, that he will put those Christians to whom he wrote, (q) alwaies in remembrance of those things which he had then mentioned, 2 Pet. 1.12. And will any be so absurd as to imagine, that the Apostle did nothing else but continually inculcat and repeat those things to them? but he tells them, that he would often and frequently thus admonish them; and zealous Paul showeth those to whom he wrote, that ordinarily and frequently he prayed for them. And thus it is evident, that to pray frequently, is to pray (r) 1.39 alwaies; and I find(s) 1.40 many judicious and learned Expositors thus to interpret this exhortation.

Concl. 4. If to frequency be added universality, con∣stancy and equability, there will be found yet some grea∣ter reason for this expression; and that it is so in this case, yea, and that there is not one, but diverse kinds of univer∣sality here, shall forthwith appear. And, 1. there is re∣quired an universality in respect of the object; we must not only in some few things, but in every thing, by prayer, sup∣plication and thanksgiving, make our requests known to to God, Phil. 4.6. Hypocrits will in their affliction seek God early, when fear is upon them, God will hear from them, but otherwise they forget God, and do not regard the work

of his hand; but the Saints, as at all times, So in every thing, will present their requests to God, knowing, that every (t) 1.41 creature must be sanctified by the Word and bles∣sing of God, and by prayer, 1 Tim. 4.3, 5. Ah! did sin∣ners know their danger, not only from Sathan, but from the meanest of the creatures, they would not go abroad without the shield of prayer? A stone lying in thy way, may occasion thy neck-break, and the least morsel of bread thou puttest in thy mouth may choak thee; O! what a mercy then must it be to have the very stones and beasts of the field in league and at peace with us? Job, 5.23. and how care∣full should we be to improve this covenant by frequent prayer to him, who is the preserver of man and (u) 1.42 beast.

2. There is an universality in respect of time, and that being the most proper and pertinent to the present purpose, we will insist on it at greatest length; for, if it can be made appear that we should pray at all times, it will be manifest, that we ought to pray alwaies. Now as time in humane(x) 1.43 writings, So also in Scripture is put to signifie the fit season, occasion and opportunity of doing, as frequenly in the book of Ecclesiastes; and as there is a season and fit time for every thing and purpose under the heaven, in which is beautifull, Eccles. 3.1, 11. So prayer hath its seasons and fit time in which it should be performed, and in which it will be beautifull, and an (y) 1.44 odour of a sweet smell, a sacrifice acceptable and well pleasing to God. And as it doth very much contribute to the beauty and acceptance of prayer, that it be performed seasonably, So we are obliged to ob∣serve and improve every season and opportunity; when ever the Lord opens the door and calls upon us, either by his word or work, if we do not answer his call, and improve this talent, then are we sinfully deficient, and omit our du∣ty; when we let the fit season and opportunity of doing pass then are we idle and negligent, and then become we guilty and culpable: And thus the(z) 1.45 moralists and School-men-do rightly teach, that an omission cannot be imputed to us, but when we are called and obliged to do, and do not; or when we suffer the occasion and season of doing to pass: yea,

they do not only affirm, that otherwise an omission is not imputed as our sin, but that it should not upon any account be imputed to us, or esteemed ours, and therefore ought not, in respect of us, fall under any moral denomination, or be accounted voluntary or free, neither should we in re∣spect of it come under any moral consideration, or by it be thus denominated: And if it were not thus (at least as to any culpable imputation, which is the point we now press) how many thousand omissions of good might every moment be charged, not only upon weak sinfull men, but also upon the glorious and holy Angels, who are able to do many things which they do not, for want of this call and opportu∣nity of doing. Hence, since the omission and not doing of and duty cannot be imputed to us as an interruption or inter∣mission on our part, except when we are(a) 1.46 obliged, called, and have a fit opportunity to do; therefore it is evident, that we may be well said to do alwaies, what we do at all times and seasons of doing; and that he may be said as to pray alwayes, So without ceasing, who prayeth as oft as he hath opportunity, and is called to that exercise; for thus there is a moral continuation without any ceasing or in∣termission on his part, he being then only concerned in that duty, when the fit season is offered, and then he will alwaies be doing.

But you will ask, what be these seasons of prayer which we must observe and improve? Ans. There is a twofold season of prayer, one constant, another occasional: 1. then as to the constant season of prayer, which every Christian should daily make use of, albeit we will not limit or pre∣scribe to the Saints, yet we hope, that without hazard of a challenge from any sober Divine, we may affirm, that the least which the word of God will admit for a set course of prayer, is twice a day: as our daily wants, necessities, tri∣als, temptations, will so often, at least send us to the throne for a supply, protection, deliverance, &c. So our mercies for their continuance and the sanctified use of them; and if we have the heart of Children, we must so often at least visit and speak with our Father; and if we be sensible of our

enjoyments, and of his mercy and tender bowels, we will so often, at least, offer to him the sacrifice of praise, &c. And we cannot be said to do(b) 1.47 alwaies, what we do not often and frequently; and can he be said to pray often or frequently, who doth not at least keep a constant course of praying twice a day?

But if it be askt what time of the day is fittest? Ans. Though we will not be peremptory in fixing upon any part of time, yet it would appear, that evening and morning were the fittest seasons; is it not equal, that we begin and end the day in Gods worship and service? and how dare we sleep untill we commend our selves, and all that is ours to the care and custody of our Father? and how dare we put our hands to any work in the morning till we praise him for our preservation in the night past, and beg his blessing on the works of that day? and thus both our need, and the honour of our Master call for this; for what we highly prize and love dearly, will get the first and last of our thoughts, it will, as it were, sleep and awake with us; and shall not the Lord have that room in our heart? is there any better object to fill it? and can the first and last of our time be better em∣ployed? The Jewish daily sacrifice was appointed to be of∣fered in the morning and evening, Exod. 29.39. and these are fit seasons for the Christian sacrifice, and accordingly the Saints from time to time have observed those seasons, though with some variety: But I should think, that as the morn∣ing and evening, So the first of the morning, and the last at night were due to the Lord; and if our calling, or some occasional diversion, do hinder the family from meeting toge∣ther, every one should then go to their closet, and pour out their soul before the Lord, till the family may most conveniently meet together to joyn in that exercise.

But ye may yet ask, what warrant we have from the Scriptures to press this? Ans. We did not say,* 1.48 that this was all which the Scripture doth require, but that this was. The least which from thence could be allowed and established. The Lord in his Word requireth, that we should pray alway and without ceasing, but doth not determine how oft, that

albeit we should set some bounds and limits to our losse, vain & idle hearts, which otherwise would be ready upon any tri∣fling occasion to slight and omit that duty, yet that we should not rest (as to private converse with God) upon any num∣ber, nor thus stint and limite our selves; though we should have our constant course of prayer morning and evening at least, yet as to the occasional seasons of prayer, we should be liberal and free, still labouring to enlarge our selves more and more in this sweet and heavenly exercise, resolving (with the Psalmist in the point of praising God, Psa. 71.14.) still to pray more and more; and here the Lord would leave some liberty and latitude, according to the variety of our callings and employments in the world, and according to the occasions and opportunities which in his providence he would offer; for, as some in respect of their calling and condition have more, some less time to spare, So one and the same Saint may now meet with moe occasions and motives, then at another time, and as thus there is a great variety as to the nature of the thing, and occurring circumstances, and no rule in the Word that doth precisely limit and determine how oft, So neither is there any equality, as to this, among the examples recorded in the Word; neither is it usual there to condescend upon any number, for as occasions are thus so variable, So accordingly hath the carriage and practice of the Saints been, but as to their set and constant course, we will find some few instances, and yet with some variety. Thus the servant of God, David, though a King upon whom so much care and business did lye, yet professeth, that(c) 1.49 seven times a day he praised (and who will doubt whether then also he prayed? to) God, Psa. 119.164. And Daniel though a Ruler, and much employed at Court, yet would not neglect to pray three times a day, Dan. 6.10. and the Psalmist, I think, determines what these times were, while he promiseth to call upon God evening and morning, and at noon, Psa. 55.17. And of the Elect it is indefinitely said, that they cry to God day and night, Luk. 18.7. &c And so much of a constant course of prayer, to be performed at set, fixed and appointed times.

Now come we, 2. to speak of occasional seasons of pray∣er; it is not(d) 1.50 enough to fix and observe set times for prayer, but we must be alwaies ready, and from time to time watch and discern such opportunities as the Lord occa∣sionally in his wise providence offereth, that we may im∣prove them; we must not only publikly, with the family, and privately in our closet, keep a constant course of pray∣er, but we must also lay hold on every occasion, invitation and message from heaven, and it must be a grievous provo∣cation, to slight such an opportunity; when the King is upon the throne, and sends a messenger to invite thee to come, when he openeth the door, and holds forth the gol∣den scepter to thee, assuring thee of acceptation and audi∣dence, if thou do not answer when he thus calleth to thee, may he not justly suffer thee to knock and cry, and not hear, nor answer? according to the threatning, Prov. 1.28. and therefore if the Lord put such a(e) 1.51 prince in thy hand, and thou wilt not improve it, that is an evidence of thy folly; for, what knoweth thou, O man, but this may be the acceptable time, in which the Lord may be found? and if thou let it pass, what knowest thou if ever thou meet with such a season? Now there be several times and seasons, in which the Lord useth to visit and draw near to his people; and it were our wisdom, as it is our duty, to call upon him while he is so near, Isa. 55.6. its a fit time to offer our sup∣plication to the King when he comes and makes a visit to us.

You will say, but how shall we know when the Lord draweth nigh to us? and whereby shall we discern his ap∣proach? Ans. The Lord in the Scriptures is said to visit his children several waies, which (as to our purpose) may be referred to these three general heads; he visits us, 1. by his mercies and benefits; 2. by his rods and judgments; and, 3. by the inward work and motions of his Spirit: O! then when ever thou meetest with any new mercy; and if thy for∣mer enjoyments be continued, especially in the day of trial; or if thou meet with any stroke, and art in any strait, danger or difficulty; or if the Lord make thee hear a voice within,

though there were no new occurrence, yet if the Lord speak to thy heart, and say to thee, O! it were fit now to draw nigh to God, if thy conscience (which is Gods depute) challenge thee for thy unkindness, and invite thee to the throne, &c. in these and such like occasions, thou art ob∣liged in a special manner to(f) 1.52 seek Gods face; but yet its not enough to improve these special seasons, but though no new occasion, or special invitation were offered, yet, 1. because of the hazard we alwaies stand in from Sathan, our lusts, and an alluring and bewitching world; 2. because of our old, and from day to day, a new contracted guilti∣ness; 3. because of the continual need we stand in of a new sup∣ply of grace for doing our duty; 4. because of the many mer∣cies both spiritual and temporal which we enjoy; and, 5. least by our negligence, and distance from the Spirit of life, deadness and indisposition creep on, &c. Whensoever we meet with any time of solitariness, and are taken off from business, and out of the croud of worldly entanglments, that is a fit season for conversing with God, and trading with heaven; such a secret trade may prove very advantagious, and soul-enriching; when the King is held in the galleries, that is a time for delights, Cant. 7.5, 6. O! what liberty and spiritual fredom will the soul use and express, and what boldness and importunity, and what heart-ravishing im∣pressions will it find in a secret communion with its beloved? O! the sweetness and satisfaction, the soul enjoyeth in those secret walks and turns with the King in the galleries: yea, and the King himself is pleased to express his delight in the secret voices of the spouse, rise up my love, my fair one, and come away (as it were out of the croud of the world, and let us go apart) O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for, sweet is thy voice, and thy coun∣tenance is comely, Cant. 2.13, 14. Its true, the voice of the beloved is sweet where ever its heard, in the market place, in the concourse and publick assemblies, thou mayest expect to meet with some discoveries of him; there thou mayest behold much of his glory and beauty, Psa. 27.4.

Psa. 63.2. &c. And we will not now make a comparison between publick and private ordinances; but if all thy reli∣gion consist in publick performances, its an evidence thou never yet reaped the fruit of any publick ordinance, for that would drive thee into thy closet, and make thee more fre∣quent and fervent in thy private adresses, where thou mayest be(g) 1.53 feasted with fat things full of marrow, and wines on the lees well refined; but if thou neglect a secret communion with God, no wonder though leanness be upon thy soul.

But you will say, how often should we thus draw nigh to God? Ans. The case it self, if duly pondred, might prevent and exclude such a question; 1. because it speaketh of our occasional adresses to God, and occasions being so variable, there can be, as to them, no determination; 2. because this part of the question is opposit to the former, which did hold out a constant course; and therefore here we can only in the general say, that frequency is required; but will not limite any Christian to a set and determinat number▪ But since there is here a great latitude, we would consider what should be our measure: as those whom the Lord hath freed from the drudgery employments of the world, have much more time to spare, then ordinary trades-men and labourers, So they must one day answer for that precious talent of time, how it hath been employed.

And thus if we improve every season of prayer, whether set, or occasional; if we pray at all occasions, and so oft as we have opportunity, we pray continually and without cea∣sing, because we omit no season or opportunity of doing; yea, if any one sort of seasons were observed, that might be ground enough for such an expression: and, 1. as to the set and ordinary season, thus Mephibosheth is said to eat bread at Davids table alwaies, 2 Sam. 9.7, 10. And Jehoiachin to eat continually before the King of Babylon, 2 King. 25.29. Mephibosheth and Jehoiachin are said to eat alway and con∣tinually, where they did eat ordinarily, and at the usual time of eating: And thus also (in a case much like to the present) Exod. 29.42. the daily sacrifice, is called a conti∣nuall burnt offering; and thus the learned(h) 1.54 Austine

thinketh the most genuine interpretation of the exhortation to pray alwaies, to be [that we should daily keep a con∣stant course of prayer.] And then, 2. as to an occasional season of doing; though very accidental and variable, yet if it be observed, it will warrant such an universality; and thus Solomons servants are said to stand consinually before him, 1 King. 10.8. while as they did either stand, or walk, go, or come as occasion required, and their place and employ∣ment called them to: And thus it may appear, that to do a thing in its season, and when the fit opportunity (whe∣ther set or occasional) doth offer, is according to the phrase of Scripture, to do ever, alway, continually, or without ceasing, especially when both seasons concur, and are obser∣ved, as ought to be in the present case.

3. There is here an universality in respect of the subject, the supplicant his condition, state and exigence; so that thus to pray alwaies is nothing else, but to pray in every conditi∣on; in(i) 1.55 prosperity, in adversity, in the time of health and sickness, &c. Is any afflicted, let him pray, Ja••. 5.13. hath any man an abundance of creature-comfores and enjoy∣ments, let him pray for the blessing, the sanctified use, and continuance of them, 1 Tim. 3.4, 5. Prayer is a medicine for every malady, a tool for every trade, and a companion in every state and condition, its(k) 1.56 useful for all things, and its our duty to improve and use it at(l) 1.57 all times.

Concl. 5. To pray continually importeth perseverance in that exercise; that we must not leave off, and give over pray∣ing till we prevail, and till the Lord declare his mind, either by giving the particular, or removing the occasion, and all ground of hope: Pleaders at the throne of Grace, must al∣waies attend their cause. See Part 2. Chap. 2. Pag. 454. We must not (saith(m) 1.58 Rainerius) so pray alwaies, as if we might never be otherwise employed, but that we may never

go away from that duty, with a purpose not to return; as may appear from that parable, Luk. 18. propounded for this very end, that we might learn by the example of that importunate widow, from time to tim to renew our requests, and not weary nor faint till we obtain our desire; the season of praying doth not expire, till the day the Lord hear and answer our desire: and as such honest and importunate sup∣plicants will not take, So they will not get a nay say, Luk. 18.7. And here is a good evidence of sincerity, if delaies do not drive us from the throne; for though carnal hearts may adventure for once or twice, and take (as it were) a trial of Gods service, the truth of the promises, and the success of prayer, yet when they see no in-come, they quickly weary; the hypocrit Will not alwaies call upon God, Job, 27.10. The begger goeth from the door before the almes be come, and so looseth his labour; but the Saints will cry again and again, and wait and not weary till God shew mercy upon them; yea, when they obtain what they desired,(n) 1.59 their work is not done, as they must pray till they prevail, and get an answer, So after the Lord hath heard them, and filled their hands, their mouth must be filled with his praise, Psa. 50.15. Job, 22.27. Psa. 66.13, 14. What we get by pray∣er, must be used with thanksgiving, that it may prove a solid and stable mercy; and thus, as we must pray the Lord to give, So after he hath given, we must pray, that he would strengthen what he hath wrought for us, Psa. 68.28, and that he would establish the work of our hands, Psa. 90.17. Then may we cease from praying, when we shall stand in need of nothing, and shall be no more exposed to wants, trials, dangers, troubles and temptations; and then our prayers shall be changed into un-interrupted praises.

So much for the two first branches of the first question, viz when and how oft we should pray? now we proceed to the third and last, viz. how much time should be spent in pray∣er,

and how long we should continue in that exercise before we leave off? Ans. Since the holy Spirit doth not here limite the Saints, who are we, that we should take upon us to prescribe, or to bind them to any rule: but let every one according to his stock and measure of grace, according to his present disposition and frame of spirit, according to his cal∣ling and present exigence and condition, &c. stay longer, or for a shorter while at the throne of Grace: As there is a great variety in reference to these considerable circumstances, So the Lord doth allow to us a proportionable latitude, as to the time that should be employed in prayer: but least any should abuse this tender condescension, let us only in the general offer these few cautions.

1. When we meet with new pressures and difficulties, great tryals, or strong temptations; as we should add to the num∣ber, So to the length of our prayers, as we should pray more frequently, So we should continue longer at the work; especially when we add fasting to prayer, and set some time apart to deprecate some special evil, or to supplicat for some great mercy, either to ovr selves or the Church. But,

2. Though thou didst meet with no new trial, nor extraordinary pressure, though thy outward state and con∣dition be the same, yet if thy strength and furniture be bet∣ter, if thou meet with more then ordinary assistance, let thy work be answerable. O! do not weary so long as the(o) 1.60 wind bloweth on thy garden, and maketh the spices send forth a pleasant smell; while the beloved(p) 1.61 stayeth thee with flagons, and his fruit is swee•• to thy tast, so long as he holdeth his left hand under thy head, and embraceth thee with his right hand, making thee sit down under his shadow with great delight, do not withdraw from his presence: O! do not go from the banquetting house, while thy hunger continueth, and the Master of the feast welcometh thee, and spreadeth his banner of love over thee, but while the honey∣comb droppeth,(q) 1.62 eat, O friends, eat abundantly, O be∣loved; while the heavenly gale lasteth, do not take in thy sails; thou art not yet near the harbour, and if ye let the pre∣sent opportunity pass, it may cost thee much pains, and sweat

in plying the oars, before thou shalt make up that loss. And thus the judicious Austin having spoken of the short and frequent prayers of some holy men in Egypt, did even from thence infer this conclusion; for, therefore, saith he, did they not stay long away from the throne, least deadness should creep on; and would they then leave the work so long as they met with enlargement? Hence, he(r) 1.63 conclu∣deth, that though much speaking, vain babling, and idle repititions be loathsom to the holy Lord, Mat. 6.7. yet much prayer is very acceptable to him, if it be accompanied with fervency and enlargement of heart: and it is conside∣rable, that the popish Doctors (these patrons of formal and lip-devotion) do approve this caveat, affirming, that long prayers are only then prevalent and acceptable, when (accor∣dings to Austins limitation) they are fervent, zealous and importunate; So(s) 1.64 Aquinas with his disciples, and Rai∣nereus; yea, and Bellarmine himself, that great deceiver of this age by his patrociny of the mock-prayers of the Roman Church. Ah! should we in this come short of these lax-ca∣suists? and shall we, while the cloud of presence abideth upon our tabernacle, go out from the presence of the Lord.

But here we may take occasion from Austius words, to enquire, whether it be lawfull to use repititions in prayer? Ans. Certainly some repetitions are lawfull, and warranted by the example of Christ and of the Saints, both in the old and new Testament, and may be very pithy and emphatick expressions of zeal, love, spiritual delight, importunity, faith, &c. or of the greatness of our danger and strait, &c. But yet there are other repetitions, which are unlawfull and for∣bidden, Mat. 6.7. viz. 1. idle and vain repetitions, pro∣ceeding from want of, 1. affection; 2. matter; and, 3.(t) 1.65 expression or words: 2. affected and hypocritical repe∣titions,

when either that we may seem devout, or that we may play the oratour, we may ingeminate the same words, in a strain of eloquence and elegancy: 3. proud and boasting repetitions, when we think to be heard for our much speak∣ing, and that our vain words doth oblige the Lord, and de∣serve an answer.

But, 3. in case of dulness and indisposition of heart, yea, and of bodily fainting and weakness, it were better to be fre∣quent in prayer, then to continue long in that exercise, and to divert a while, and by reading, meditation, or conference to sharpen the irons, rather then to use them while they are so blunt; nay, thou mayest well intermix the works of thy lawfull calling, and follow thy business in the world, or moderatly use some recreation for repairing some natural vi∣gour and activity, which may be subservient in this heaven∣ly exercise: We do not serve a hard Master, who will call for alike work from the weak and strong, and who will allow us no time for our own work, or for fitting and preparing us for his service.

You will say, but were it not better alwaies to be short in prayer, whatever be our fitness and disposition, since these prayers which arerecorded in the Scriptures, are of no consi∣derable length, the longest being that of Solomon at the dedi∣cation of the Temple, 1 King. 8. and of our blessed Lord a little before his Passion, Joh. 17. the complaint of the affli∣cted, Psa. 102. Ezra his confession, chap. 9. the Levits thanksgiving and acknowledging of the Lords justice in pu∣nishing that people for their sins, Nehem. 9. &c. We have also the practice of these Saints in Egypt, whom(u) 1.66 Austin mentioneth, and doth not condemn; some also of the pre∣sent age, eminent for piety, might here be alledged, particu∣larly the judicious, Mr.(x) 1.67 Gurnal. Ans. Albeit, 1. we must not quench the Spirit, nor draw back so long as the Lord doth arrest us at the throne, by the smiles of his countenance; yet, 2. for ordinary, I do not dissent from those, who do advise rather to be frequent in prayer, then to continue long at once; our hearts are very slippery, and our affections can∣not long keep their vigour and zeal, but like a deceitfull bow,

will quickly slaken, and not be able to carry the arrow to the mark. But especially in publick, and when we joyn with others, we would so far condescend to their weakness, as not to stretch forth our selves to such a length, as the most enlarged can scarcely reach, as is too usual, and I wish, that no principle of Pharisism and self-seeking had influence therein; but, 3. though thus for ordinary, we need not be very long, yet when we are under indisposition, we may yet be shorter, but then we would be more frequent; yea, 4. as to occasi∣onal prayer, we may yet spend less time in it, and yet pre∣vail; and we would here observe a very considerable diffe∣rence, for albeit we need not stay long in our ordinary course of daily prayer, yet comparatively some considerable space of time would be allowed for that exercise, but as to occa∣sional prayer, we may be very short in it; yea, when we are pressed with business, or company, and have not oppor∣tunity to go apart, and in a solemn manner to make our adress to God, we may dart up to heaven some short ejacu∣lation, which will not be thrust out, nor sent away without the blessing.

And having thus made mention of ejaculatory prayer, we could not leave that sweet point, till we had digressed a little to its use, necessity and singular use, were it not that Mr.(y) 1.68 Cobbet, and Mr. Gur••al have spoken so fully and pithi∣ly to that subject; and now, I shall need add no more, but recommend what they have written, to all those who desire to walk with God, and to carry on a safe and thriving trade with heaven: But, who is able to discover the excellency, and several advantages of such short ejaculations and apostrophe's to God? O! how do they help to maintain a heavenly and praying-disposition in the heart? These are the swift messengers, which upon all occasions we may dis∣patch to the throne; by these, we may beep constant corre∣spondence with heaven, and have our conversation there; no calling, trade, nor condition of life needs hinder this spiritual traffique and negotiation; the most laborious trades∣man may follow his business constantly, and work hard in his shop, and thus pour out a prayer to God; such a short

parenthesis, will make no sensible and considerable inter∣ruption in any business or employment. And oh! what a difference is there between those Christians, who exercise themselves in such spiritual diversions, and short conversi∣ons to God, and others who suffer their heart to stay so long here beneath, and so to fasten and take such deep root in the earth. The Lord in his providence offereth to us ma∣ny occasions for some spiritual thoughts and heavenly medi∣tation; where canst thou cast thine eyes, and not behold a miracle, which thou dost sleight, because it is ordinary, and from day to day renewed, or continued? who hath covered the face of the earth with such variety of herbs, flowers, &c who maketh the fire to burn, the wind to blow, &c. And besidethese outward occasions, how many moti∣ons doth the Spirit suggest for lifting up the heart to God? and were it not our wisdom, not to choak these motions, nor let such opportunities slip, but to dart up some short desire and ejaculation, till thy business permit thee to go to the throne in a more solemn and continued way? But let not such ejaculations be pretended as a cloak for laying aside a constant course of continued prayer; that were to make things act contrary to their nature, and to make the means which are subordinat, and should be subservient unto the end, to exclude the end; for this is one, and a main fruit of such ejaculations, to fit and prepare the heart to continue instant in prayer, when of purpose we perform that solemn duty.

But least any should abuse these Scripture-instances, ma∣king these a cloak for their negligence, and want of love to the work; saying, what, should we be more holy, and con∣tinue longer in prayer then those eminent Saints whose sup∣plications are recorded in the Word? Let such consider, 1. that as of sermons, So of prayers for the most part we have but some brief notes; all was not written that was at such an occasion spoken by the Saints, though all was spoken that is written of them; and yet as to the present case there is so much written, as may rather make us tremble, then thus boast and presume, as if it were no great matter to come that

length; for, though the words be not set down, yet the time is sometimes specified, and such a proportion of it, as few will make their measure, thus our blessed Lord continued all night in prayer, Luk. 6.12. Nehemiah spent certain daies in fasting and prayer, Neh. 1.4. and a fourth part of a day is spent in prayer and confession, Neh. 9.3. The Jews fasted (and to what purpose did they fast, if prayer was not joyned therewith?) neither eating nor drinking three daies, Esth. 4.16, 17. And David professeth, that he had cried himself hoarse, and that his throat was dried, Psa. 69.3. that all night he made his bed to swim, and watered his couch with tears, Psa. 6.6. And will any dare yet to boast, that they have come the length required, or recorded in Scripture? But, 2. such would remember, that the pray∣ers that are set down in the Scriptures, were poured out up∣on some special occasion, and were framed only, or mainly in reference to the present particular; but we in our daily, and constant course of prayer, must look to all our wants and necessities; and must petition not some one mercy, but what we stand in need of(z) 1.69 for life and godliness, personal mercies, and publick mercies, mercies for our selves, and for all the Saints; and we should particularly confess our sins, with their several aggravations, and beg pardon for all our provocations, and grace and strength for every duty; and praise God for all his mercies: And can all this be to purpose performed in so short a space of time as those vain tal∣kers, and mockers of the holy Scriptures would allow? But yet (as we said in the entry) we will prescribe no time; only we would not have any upon a mistake to limit themselves to a shorter time, then the nature of this exercise, and their own need doth require.

But here we may behold our duty, and great priviledge to pray alwaies; as we are obliged, So it would be our hap∣piness to improve every season and opportunity of prayer: Christ purchased to us, not with his money, but with his blood this liberty to draw nigh to the King as oft as we will and as our need requireth; I have read of one, who offered to his King a great sum of money but to have leave once or

twice a day to come and say, God save your Majesty. But you may not come once or twice, but as oft as you please to the King of kings, you will alwaies get access, and will never be sent away empty, and without the blessing; if you come to bless and praise his great Name, you shall be bles∣sed of him; if you come to ask, you shall receive, not only(a) 1.70 unto the half of a kingdom, but a whole kingdom, and an incorruptible crown of glory that fadeth not away: Ah! who would not come to his doors, who hath such an almes to give? But ah! the folly and desperate negligence of secure sinners, who will not enter in at such an open door, who will not knock nor cry, though their need press them never so much, and who will not seek though they have a promise to find; O! what diligence and frequency is neces∣sary here? An earthly King will get great attendance, and yet what hath he to give to his followers and supplicants? Solomons servants waited upon, and stood before him conti∣nually, 1 Kings, 10.8. and yet we soon weary in standing before the King of kings; the importunate widow, Luk. 18. did not faint, but from time to time renewed her complaint, till she was answered, and yet though our business be great, though our life and happiness, and matters of soul concern∣ment be lying at the stake, we are secure and negligent; as we are foolish and injurious to our own souls, So we are unfaithful to our Master and Lord, and a scandal and reproach to our holy profession; though no master can so reward his servants, yet what master is so ill served? The Idols of the nations were more diligently and frequently worshiped, no cost was spared in their service; how sumptuous were their sacri∣fices? Nay, they did not(b) 1.71 spare their children, yea, nor their own lives in their sacrifices; and yet though our Christian sacrifice be so easie and reasonable, how slow are we to offer it? Ma••ume••ans and Papists will rise up in judgment against us; Mahomet and canonized men and women, are more carefully and frequently worshiped then the true and living God; and the ordinances of that great Impostor and of Antichrist, are better observed then the commands of the Lord of heaven and earth:(c) 1.72 Mahomet

appointed his followers to pray five times a day, and they do so: the Papists have their seven canonical hours of pray∣er, and these must be observed; no business nor employ∣ment will hinder or divert them, and this is the(d) 1.73 least their canons will allow, and yet, though our Lord and Saviour command us to pray alwaies, and without cea∣sing, many will not pray at all, and not a few but for the fashion: And who are they that continue instant in prayer at all seasons and occasions? and how shall we then be able to stand in judgment? Ah! what can we answer for this desperat negligence and contempt, when we must give an account of our stewardship?

But as for such as prize their prividedge, and make con∣science of their duty, they would take heed least frequen∣cy and custom make them not formal and customary, and that they do not undervalue and slight this heavenly exer∣cise, because they are oft employed in it, it is not a vain thing, it is (as(e) 1.74 Moses said of the commands) your life. Thy wants, tryals and difficulties, do every day recur; thou hast as much need of help, of grace, and of mercy to day, as at the first, and why shouldst thou slack thy hand? especially since a dead, lazy, formal prayer, is no(f) 1.75 better then no prayer, and is a provo∣cation and abomination, rather then an acceptable sacri∣fice. Prayer is thy work, trade and great employment, O Pilgrim of Zion; and wilt thou slight thy calling be∣cause thou must daily be employed in it? But ah! the(g) 1.76 children of this world are wiser in their generation, then the children of light; O! if we would learn of the world our duty; will any man slight, and become superficial in the works of his calling, because he is continually exerci∣sed therein? but on the contrary, will rather labour to mend his work, and to(h) 1.77 learn by doing to do better: What? is the market come down? are thy hopes less, or thy encou∣ragments

fewer? why then art thou become more remiss and negligent? doth the King chide with thee for coming so oft, and(i) 1.78 giving him no rest? or doth he upbraid thee with former favours? nay doth he not rather challenge thee for thy unkindness, and invite thee to come more frequent∣ly, yea, and alwaies, never(k) 1.79 keeping silence, nor holding thy peace day or night? the ofter thou comest, the welco∣mer thou wilt be; and the more thou hast received, the more will yet be given unto thee, Mat. 25.29. Mark. 4.25.

Notes

• (a) 1.1

  When, and how often.
• (b) 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in∣desinenter, sine interusissi∣one.
• (c) 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, semper, hac partitula (in∣quit liegh) & de loco & de tempore dici∣tur.
• (d) 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preces.
• (e) 1.5

  Ab 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 laudes bona verba.
• (f) 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 orare chald. inde methsa∣lim in beno ni, piel pr••an∣tes & Graeci 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 causa Tsade in geminum ••igma com mu∣tarunt.
• (g) 1.7

  Because they honour one of their number who was killed a souldier, and account him a famous Martyr.
• (h) 1.8

  Because in their mad raptures, they are said to fancy themselves to be Christ, or one of the Prophets, or Apostles.
• (i) 1.9

  Mr. Ross. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pag. 208. Alf. de Castro ad∣vers. haer. lib. 11. pag. 747. and Mr. Ross affirmeth, that they worshiped the devil that he might do them no burt. So also Danae∣us in lib. Au∣gust. de hares. in cap. 57.
• (k) 1.10

  loc. cit.
• (l) 1.11

  Gal. 6.1.
• (m) 1.12

  To speak nothing of the popish heres••••∣graphers, where the or∣thodox and most eminent Christians are reckoned to be the gressest hereticks.
• (n) 1.13

  The first relater upon a mistake might occasion the mistake of others, and so from hand to hand it might come to us.
• (o) 1.14

  Alf. de Castro loc. cit. haer. 3. pag. 749.
• (p) 1.15

  But he resteth not on him, but will have Witcleff, Huss, Luther and other orthodox Divines to maintain that impious tenet, viz. because they assert the efficacy of divine providence, and upon this account he should have proceeded to his brethren the Dominicans, who herein do joyn with orthodox Divines.
• (q) 1.16

  He citeth Austin de haeresibus, and I find the place he point∣eth at to be cap. 88. ubi haec habet Aug. destru∣unt etiam orationes quas facit ec∣clesia sive pro infidelibus ut convertantur, sive pro fi∣delibus ut au∣gea••ur eis fi∣des, & perse∣verent in ea haec quippe non a Deo ac∣cipere: sed a seipsis homi∣nes habere tentendunt, haec Aug. de haer. cap. 88. But I find a more full and particular te∣stimony to this purpo e, Epist. 92. which yet doth only sh••w that according to Pelagius doctrine, it will follow, that two petitions of the Lords prayer are needless, viz. forgive us our sins, and lead us not into temptation, nova haeresis & nimium perniciosa (inquit) tempestas surgere inimicorum gratiae Christi caepit, qui nobis etiam domini∣cam orari onem impiis disputationibus conantur auferre &c vid. loc. hinc. epistolae etiam subscribunt patres Concil. Milevitani, vid. etiam epist. 94.
• (r) 1.17

  Apud Salmeron com. in evang. tom. 7 tract. 31. in parab.
• (s) 1.18

  Or for any time, so that then we may abstain, because others are employed for us
• (t) 1.19

  Our work is the way in which we must walk to hea∣ven, but not our money (as Papists dream) where∣by we may purchase a possession there.
• (u) 1.20

  Apud Sal∣mer. loc. cit. pag. 194.
• (x) 1.21

  Non desi∣nit orare qui non definit be∣nefacere.
• (y) 1.22

  Aug. loc. infra cit.
• (z) 1.23

  Gloss ord. in Luk. 18 1. & 1 Thes. 5.17.
• (a) 1.24

  We should pray alwaies by faith, hope and charity, and by working the things that he acceptable to God. Rhemist. on Luk. 18.1. vid. etiam Aug. epist. 121. cap. 9. & Beda in Luc. 18.
• (b) 1.25

  Sed quam∣vis non incpte dici possent oper•• hona genus quoddam orationis, quoniam Deum ad misericor∣diam provocants, quemadmodum & mala opera clamaent a à Deum, & iram ac furorem ejus accendunt, tamen hoc non proprie Dominum voluisse, cum ait oportet sempet orare perspicu∣um est, &c. Bellat. loc. cit. cop. 9.
• (c) 1.26

  Beda in Luk. 18.1. dicendum est omn is quae justus ecundum Deum gerit & dicit ad orationem esse reputanda
• (c) 1.27

  Manet namque virtus hujus deside∣rii in omnibus quae ex chari∣tate facimus, Jo. de Tha∣bi•• in voc. orare vid. eti∣am. Tho. 2.2. quaest. 83. art 14.
• (d) 1.28

  Sine in∣termissione orare quid est aliud quam beatam vitam ab eo qui cam selus dare po∣test sine inter∣missione desi∣derare? sem∣per ergo hanc a Domino desideremus, & oremus semper, August, epist 2 21. cap. 9. & ven. Beda in collect ex Aug. in epist. 1. ad Thes. 5.17. continuum desiderium continua oratio — quic∣quid aliud agris si desideras illud sabbatum, non intermittis orare frigus charitatis silentium cordis est, flagrantia charitatis clamor cordis est.
• (e) 1.29

  Beda in Luc. 18.1. Alf. a Castro loc. cit. Salmeron loc. cit. gloss ord, Lyra and the Remists on Luk. 18.1. Rai∣nerius in voc. oratio, cap. 7. Lessius de justitia & jure, lib. 2. cap. 37. sect. 43. & ali•• passim.
• (f) 1.30

  Viz. tom. 2. de virt. & stat. rel. lib. 1.
• (g) 1.31

  Bell. de bonis ope••. in partic. lib. 1. cap. 11.
• (h) 1.32

  Cajet. in Luk. 18.1 & in 1 Thess. 5.17.
• (i) 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (k) 1.34

  Yet Caje∣tan thinketh, that these words belong not to the command, for, saith he, non praecipitur u•• sex diebus homo opere∣tur, sed quod septimo qui∣escat, Cajet. in Exod. 20.9. Non om∣nia (inquit Aquinas) quaecontinen∣tur in lege, tinduntur per modum prae∣cepti, Thom. 2.2. quaest. 186. art. 9.
• (l) 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.36

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (n) 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (o) 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (r) 1.39

  Semper, i. e. frequen∣ter, vel fre∣quentissime, Bonav. in Luk. 18 his verbis Domi∣nus & aposto∣lus nihil aliud commendare voluerunt, ni∣si perseveran∣tiam & assi∣duit atem orandi, quan∣tam maximam habere possu∣mus, Bellar. loc cis. cap. 9 Bellar.
• (s) 1.40

  Chrysoft. & Theoph. in 1 Thess. 5.17. Bonav. & ar. ubi supra lib. 1. cap. 1, cum multis aliis
• (t) 1.41

  Unde col∣ligendum est impur••m esse usurpationem ommum dono∣rum Dei nisi adsit vera cog∣nitio & invo∣catio nominis Dei; ac bel∣luinum esse vescondi mo∣rem, quum homines sine ulla precationo ad mensam (6 ingerunt ac bene saturati sepulta Dei mentione allo se proripiunt, Calv. in 1 Tim. 4.5.
• (u) 1.42

  Ps. 36.6.
• (x) 1.43

  And in all languages, thus the Latin tempus, the Greek and the He∣brew doth signifie the fit season and opportuni∣ty.
• (y) 1.44

  Phil. 4.18.
• (z) 1.45

  Vid. scholastic 〈◊〉〈◊〉 in 1, 2. de hac quaestione fusi∣us forte dictu∣ri sumus loce citato.
• (a) 1.46

  Praecepta affirmativa ob∣ligant semper sed non ad semper, & ideo solum pro tempor•• illo aliquis cessan∣do ab••••ctu peccat, pro quo praeceptum af∣firmativum obligat, Thom. 1.2. quaest. 7••. art. 5. ad 3. vid. etiam quaest. 100. art. 10.
• (b) 1.47

  As in the preceding con∣clusion hath been shown, Quest. Ans.
• * 1.48

  Quest. Ans.
• (c) 1.49

  Septies i. e. pluries, Musc. in loc. See also Diod. and others; but though we did grant, that here there is a definite num∣ber put for an indefinite, yet it will not fol∣low, that the greater is put for the less; but rather, on the contrary, that the less is put for the greater.
• (d) 1.50

  Nec tan∣tum statutis horis & prae∣finitis, sed quo∣vis tempore, &c. Theo∣phil. in Eph. 6.18.
• (e) 1.51

  Prov. 17.16.
• (f) 1.52

  Ps. 27.8.
• (g) 1.53

  Isa. 25.6.
• (h) 1.54

  Quum Dominus dix∣erit, oportet semper orare, & non defi∣cere: & Apo∣stolus, sine in∣termissione orate, sanctis∣sime sic accipi∣tur, ut nullo die intermit∣tantur certa tempora oran∣di, Aug. de haeres. cap. 57.
• (i) 1.55

  In omni tempore, per∣inde valet, at∣que tam sccun∣dis rebns, quam adversis, Calvin in Eph. 6.18.
• (k) 1.56

  1 Tim. 4.8.
• (l) 1.57

  In every time of need, saith Dr. Hammond on Eph. 6.••18.) and what is that condition and state that doth not need and require the help of prayer?
• (m) 1.58

  Cum Christus dicit oportet semper orare & non deficere. non inten∣dit quod nunquam interrumpatur actus orationis, sed quod non interrumpatur quasi nun∣quam resumpturus; sicut faciunt quidam, qui statim ut non exaudiuntur a Deo, ab oratious desistunt, Rain. panth. de orat. cap. 7.
• (n) 1.59

  Sine in∣termissione orate, h. e. quando est ali∣qua gratia, out mali libe∣ratio, quod premit, prae••e∣••s, aut immi∣net, & me••u cruciat, impe∣tranda, non sa∣tis est sen••el aut bis orare, sed insta••ter & pet••everan∣ter, donec ob∣tinca••; ut de∣cet exemplum viàuae, Luk. 18 & ceclesiae oran∣tis pro Petro, Act. 12. orandum ergo tam diu pro dono obtinendo, donec illud impetremus, 〈◊〉〈◊〉 ubi impetratum est, ne illud omittamus, pro ejus co••servatione est Deu•• iterum a nobi•• ••••gandus, &c. Salmer. loc. cit.
• (o) 1.60

  Cant. 4.16.
• (p) 1.61

  Caut. 2.3, 4, 5, 6.
• (q) 1.62

  Cant. 5.1.
• (r) 1.63

  Ac per hoc etiam ipsi sa∣tis ostendunt, hanc intentio∣nem sicut non esto•• tuntendasi perdurare non potest, ita si perdura∣verit, non ci∣••o esse rumpen∣dam: absit enim ab orati∣one multa lo∣quutio, sed non desit mul∣ta precatio, si fervens per∣severat inten∣tio, Aug loc. cit. scil. epist. 121. cap 10.
• (s) 1.64

  Thom. 2.2. quaest. 8 3. art. 14. ad 1. Rainer. panth. sect. de orat. cap. 7. ubi concludit sic, unde quam diu in orante devotio durat, tam diu oratio durare debet, &c. vid. loc. Bel∣larm. de bon oper. in part. lib. 1. cap. 9.
• (t) 1.65

  Viz. When want of words, floweth from want of zeal and affection.
• (u) 1.66

  Loc. jam. cit.
• (x) 1.67

  Ʋbi suprae pag. 477.
• (y) 1.68

  Mr. Cobbet of pray. part. 1. cha. 2. Mr. Gurnal ubi supra cha. 30. pag. (375. which should be) 383.
• (z) 1.69

  2 Pet. 1.3.
• (a) 1.70

  Mark. 6.13.
• (b) 1.71

  Jer. 7.31 and 32.35. vid. Alex. ab Alex gen lier. lib. 6. cap ult. & Polyd. Ver∣g••l de in∣vent. rer. lib. 5. cap 8.
• (c) 1.72

  Alex. Rosse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sect. 6. pag. 171.
• (d) 1.73

  Certum est horas cano∣nicas non esse panciores quam septem∣•• uar. loc. cit. lib 4. cap. 6. unde Raine∣rius cum glossa inter∣pretatur haec verba, Psal. 119.164. sep∣ties quotidie laudo te sic septies (in∣quit) in die i. e. septem vicibus, seu septem horis canonicis in∣cumbit religi∣osis laudare Deum Rain. pantheel in voc. orat. cap. 7.
• (e) 1.74

  Deut. 32.47.
• (f) 1.75

  See Part. 2. Ch. 2. Sect. 1. Condit. 5
• (g) 1.76

  Luk. 16.8.
• (h) 1.77

  Fabricando fabrisimus.
• (i) 1.78

  Is. 62.7.
• (k) 1.79

  Isa. 62.6.