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

Sect. III. How we may know, 1.; whether the Lord hath heard our pray∣ers when he deniethor delayeth to give what we asked? and, 2. whether the mercies we receive be the fruits of Gods general bounty conveyed to us by the hand of common pro∣vidence, or given in love as a gracious return to our prayers?

Psa. 66.19. Verily God hath heard me, he hath attended to the voice of my prayer.

WE will not stay to prove, that the Saints may dis∣cern the Lords voice while he answereth their pray∣ers, there being so many instances hereof in the Word, and that not only when he giveth the particular mercy they peti∣tioned, as to David, Psa. 116.1, 2. Psa. 66.19▪ Hannah, 1 Sam. 1.27. &c. but also when the particular is with-held, as from Paul, who yet discerned the Lords voice, and what he said in answer to his prayers, 2 Cor. 12.9. Neither will it be needfull to show, that we should hearken to the Lords voice, and observe what he saith; 1. for strengthening our faith by such experiences of the Lords bounty and fidelity; 2.

that we may pay our vows, and return to him the sacrifice of praise; and, 3. that a new engagement may be laid upon our heart to improve his mercies to the honour of his Name.

But all the difficulty lieth in this, how, and by what means we may discern when the Lord speaketh, and when he is silent at our prayers; and we will find the case more diffi∣cult as to its first branch, viz. when the Lord with-holdeth or delayeth to give what we askt, because we must then wrestle against sense and carnal reason; but yet there is diffi∣culty enough to discern from what fountain, and by what means our mercies come when we get what we desired. We shall speak to both those branches of the question, which hath been propounded by several practical Divines; but the first (so far as we know) who at any length hath handled this case, is the judicious Mr.(a) 1.1 Goodwin; to whom(b) 1.2 others have added little or nothing, but none hath spo∣ken so fully; therefore we shall only name some few parti∣culars, referring to him for their larger explication, adding but a word of observation, for the right improvement of these rules.

And first, we will speak to the case in general, and then

to its several branches; 1. then by these and such like marks, we may know that our prayers are accepted and heard, whether the particular we desired be given or not; as, 1.(c) 1.3 when the Lord stirreth the hearr up to pray and enlargeth the affections in prayer; 2. if by, or in prayer, he quiet the heart, and make thee Hannah▪ like come from the Kings presence with a contented and calmed spirit; 3. if whilst thou art praying the Lord smile upon thee, and lift up the light of his countenance upon thee, and make any intimation to thee concerning his love and thy adoption and son-ship; 4. if he stir up in the heart a particular faith whereby thou assuredly expectest the very particular thou desired, enabling thee to wait for it maugre all impediments and discouragments (but this now-a-daies is not very usual;) 5. when the Lord doth put a r••stless importunity in the heart, whereby it continu••th instant in

prayer, (though with submission as to the particular) 6.(d) 1.4 if after prayer thou walk obediently and circumspect∣ly; if thou be as carefull to hearken to the voice of the Lord in his commandments, as thou art desirous that he should hearken to thy supplications; 7. if all the while the Lord delayeth, thou wait upon him, and look up for an answer; 8. but if thou get what thou desired, and in that very way, and by thess very means which thou pitchedst upon (as it often falleth out) what needest thou doubt of the success of thy prayers?

But now we come to particulars; and, 1.

by these di∣rections we may know, that our prayers are heard when the thing we desired is not(e) 1.5 accomplished; as, 1. if thou canst discern any thing given by way of commutati∣on and exchange, thou wilt not readily more d••ubt of the success of thy prayer, then if thy desire had been accom∣plisht: But though thou canst not discern a compensation made to thee; yet if, 2. thou wast not per••mptory in thy desire, if thou durst entrust the Lord, and roll all over up∣on his wise choice, thou needst not fear least he dis-appoint thee

[if thou hast prayed submissively to his will, thou mayst be assured that he will do what will be most for thy well] 3.

would not this support thee, if the Lord should deal with thee as he did with Moses, giving to him a(f) 1.6 Pisgah-sight of that land into which he so earnestly desired to enter; if the Lord do yield far in such a particular, as if he laboured to give thee all satisfaction, would not that quiet thy heart? Nay, 4. if he discover his hand by some remarkable dispensation in suspending his ordinary influ∣ence, or turning second causes, even then when it would have appeared, that such a mercy as thou desiredst, was brought to the birth; this may be an evidence to thee, that the Lord hath some special respect to thee and to thy pray∣ers, and some special design in with-holding such a suppo∣sed mercy [••ts true, if there be any(g) 1.7 wicked way in thee, such a dispensation may be for thy warning and in∣struction; but yet alwaies it is in mercy and in love to∣wards thee, who committing thy way to God, dost call

upon him in sincerity.] 5.

(h) 1.8

If the Lord fill the heart, not only, 1. with a ••••ent submission unto his will, but al∣so, 2. with a holy contentment and satisfaction in his choyce, as being best for thee; and thus, if, 3. out of faith thou canst praise and render thanks to God, r••sting on his love, care and fidelity, whatever sense and carnal reason depone and suggest to the contrary, this may be an evidence to thee, that the spirit that now resteth upon thee, hath led thee to the th••one, and hath not suffered thee to go away empty;

[You will say, but who is he that useth to praise God for denying what he askt, and doth not rather complain and mourn when he meeteth with such a dispensati∣on? Ans. Our ignorance, unbelief and groundless jealousie makes us too often take a quite contrary course, to what we ought and should follow; and thus, while we are called to praise, we are ready to murmure and complain; and the cause of this our errour and mistake (besides our unbelief and sen∣suality) is our negligence, and because we will not be at the pains, as to bring our hearts into a right frame, and to pray with the whole heart, so neither to reflect vpon our hearts and prayers, and to compare them with the rule, and those qualifications which the promise doth require, that thus we might judge aright of the success of our work.] 6.

If thou be not discouraged, neither entertainest hard thoughts of thy master and his work, if thou love not prayer worse, but continuest instant in that exercise, not daring to run away from God in a fit of discontentment [as this may be an evidence of thy patience, submission and(i) 1.9 faith, So also of the acceptance and success of thy prayer; in that the spirit of prayer and supplication doth thus rest upon thee, thou mayst conclude, that thou hast pray••d in the Spirit, and that therefore thy prayers cannot want an answer.]

Now we proceed to the other branch of th•• question, viz. how we may discern whether mercies come to us by the hand of a common providence, or in return to ou•• prayers? 〈◊〉〈◊〉(k) 1.10

If we can discern the Lords hand in a m••re then ordinary m••nner, we may be confident he hath hearkened ••o our voice; as first, when he bringeth a thing to pass through

many difficulties that stood in the way. 2. When he pro∣videth and facilitateth the means, and makes them con∣spire and combine in the accomplishing of a mercy for us. 3. When he doth it suddainly, and ere thou art aware of it; as Josephs and Peters delivery from prison, and the Isra∣elites return from Babylon; they were as men in a dream, and could scarce believe what was done, because so suddain∣ly and unexpectedly. 4. If God do above what we did ask or think, giving an over-plus and casting in other mercies together with that which we desired, and (perhaps for a long time) prayed for. 5. By making some remarkable circumstance a token for good, and a seal of his love and care; and thus a circumstance small, in its self, may be magnum indicium, as the dogs not barking at the chil∣dren of Israel when they went out of Egypt in the night, Exod. 11.7. &c.

2.

The consideration of the time when such a mercy is accomplisht and given, may help us to discern whe∣ther it be in answer to our prayers; as, 1. if at, or about that very time when thou art most instant and earnest in prayer for it, as Peter was sent from prison to the Church, while they were assembled to pray for him, Act. 12.12. 2. if in the most fit and acceptable time, as first, when thou hast most need, and thy extremity is great, as Peters delivery in that night which Herod had decreed should be his last; Secondly, to encourage thee against some new trial and conflict; Thirdly, when thy heart is most wean∣ed from such a temporal mercy;

and thus [thy heart is fitted to receive and improve it, which otherwise might have proven a wofull snare, and might have become thine Idol, if it had been given before the inordinacy of thy affection was cured]

as the Lord doth not with-hold such mercies from his servants out of want of love, So neither so much for what is(i) 1.11 past, as for the present evil disposition of their hearts, and to keep them from hurt thereby.

3.

If we see the Lord observe, as it were, some proportion in his dealing with our prayers and walk; as there is often a proportion between sin and the punishment of it, So be∣tween

our work and reward; and thus when thy desires were spiritual, and thy prayers fervent, thy suc∣cess in business was proportionable; but now thou art grown faint in prayer, and negligent in thy walk, and all thy hopes are, as it were, dasht; and now, while(l) 1.12 Meses his hands fall down, Amaleck prevaileth; if, as the more pure and spiritual thy ends in praying were, the mer∣cy proveth the more pure and stable; and the less zeal and fervency thou expressed in prayer, and the more self-in∣terest did prevail, the more of bitterness and worm-wood is mingled with the mercy when granted, &c.

[and how should the consideration hereof, that the Lord will not∣withstanding our failings, yet regard, and in some manner answer our prayers, and discover his hand, & that he takes no∣tice of our way and walk? how should this. 1. humble us for our manifold failings, and not regarding the Lords hand; 2. stir us up to thankfulness for thus warning, and waiting upon us, and filling our hands with so many mercies; 3. provoke us to diligence and circumspection, zeal and sincerity in every part of his worship, and in our whole course and conversation?]

4.

We may discern whether our mercies be given in an∣swer to our prayers by their(m) 1.13 effects upon the heart; as, 1. if they prove not fewel to feed thy lusts, but do rather kindle thy zeal for, and love to God; if they draw thy heart nearer to him, and make thee rejoyce more in his favour discovered by the giving of such or such a mercy, then in the thing it self; and to prize it as a greater mercy, that thy prayer hath been heard, then that such an outward thing hath been given. 2. If the receiving of mercies enlargeth thy heart with thankfulness, self-love makes us more forward to pray, then to give thanks; but thankfulness of all duties proceeds most from pure grace; if then the Spirit of grace doth stir thee up to praise God for his mercies, he hath helped thee to pray, and to ob∣tain such a mercy by thy prayer; it must then be a good sign, that a mercy hath been won by prayer, when it is worn with thankfulness. 3. If the receiving of mercies make thee carefull; 1. to pay thy vows made in prayer;

and, 2. to improve what thou hast received to the honour of the Giver, it is an evidence that such mercies have come from God; otherwise they would not thus lead in to him. 4. If thou look over second causes, by faith ac∣knowledging his sole hand, who governeth and ordereth second causes according to his pleasure; it is an evidence of thy dependence on him, and that thou hast prayed in faith, and so must have prevailed. 5. If the mercy ob∣tained encourage thee to continue in prayer, and in all other cases to run to God; making thee say, with him, therefore will I call upon God so long as I live, Psa. 116. 1, 2. if it quicken thy diligence, and strengthen thy faith in prayer, its a token the Lord hath spoken, and thou hast heard his answer. 6. If with the mercy there come some evidence of love, if the Lord smile upon thee, and lift up the light of his countenance, and intimat his favour, there will be no place left for doubting, since thou hast not only a love-token, but a letter also with it, to bear wit∣ness of his love, And, 7. the event will bring with it an additional confirmation, that such a mercy hath been ob∣tained, and sanctified by prayer; if it prove a real and stable mercy, if the trouble, vexation and snare, that otherwise might accompany it, be removed, it may be an evidence that it is a blessing indeed, Prov. 10.22.

Now for the right(n) 1.14 improvement of these directions, I deny not, that these and the like particulars deserve our serious consideration, and when they occur, may be help∣full for discovering the Lords mind in his dispensations to∣wards us; but we would distinguish and put a difference be∣tween those necessary qualifications of prayer, which are required on our part, and which belong to the performance it self, and so are indispensably required at our hands, and between those gracious dispensations which the Lord accor∣ding to his meer good pleasure may impart or with-hold. As to the 1. we would carefully observe those directions that concern our duty, for, if we be negligent in prayer, and in those other duties that relate thereto, or if we be loose in our walk, we may fear the rod, but cannot expect a gra∣cious

return to our formal prayers. But, 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not, we would beware of curiosity in requiring, expecting, or looking to much after them; and of rashness and presum∣ption in laying too much weight upon them if they shou d occur: Therefore the safest and surest course, must be not to lean too much to sensible demonstrations of providence, but rather to reflect on Gods Word, both on the word of promise and precept, and according to that rule to judge of our prayers and their success; and thus, though we can espy no ground of hope and encouragment from any dispensation of providence, yet if we find our prayers run parallel with the promise, and the qualifications and conditions thereto an∣nexed, and that we have prayed according to the will of God, both as to the matter and manner of performance, we need not doubt of their success, whether we have gotten the particular we askt or not.

But here it may be enquired, whether those mercies which the Saints receive when they are on the declining hand, and are negligent in their walk, and cold and formal in their prayers, be given in return to their prayers? Ans. This question doth not concern tender Christians who are circum∣spect in their walk, and who are busie and d ligent (though not so enlarged, neither have such melting affections, nor such a measure of confidence as sometimes they have had) in prayers, and other ordinances; whatever hard conclusions such may draw against themselves, yet their state is safe, their prayers are accepted, and their mercies and enjoyments sancti∣fied, as may appear from, Part 3. Chap. 2. Neither, 2. do we now enquire concerning the health, wealth and pros∣perity of the wicked, and the success of their prayers and vain oblations; their seeming mercies and blessings being cursed, and their prayers an abomination to the Lord, as hath been shown in the preceding Section. But, 3. we now only enquire concerning the Saints, and the success of their prayers, when they are under a distemper, and are negli∣gent in their soul-trade and carriage, and cold and formal in their prayers, we do not separate these two in the question,

because in practice they are seldom divided: And though the most eminent, circumspect and active Saints, may some∣times be lukewarm, and meet with little life or quickning in prayer or any other ordinance, yet that is but for a short sea∣son, it is but a fit, not a state and abiding condition, and before an answer come, there may be a supply (I do not say a compensation by way of merit and satisfaction for the for∣mer negligence, but that) there may interveen such acceptable activity and fervency in prayer, as will prevail, notwithstan∣ding the fore going slackness and deadness; and then what∣ever be the issue of their former, dead and liveless prayers, yet their after servency will not want a reward, and their enjoyments will thereby be sanctified, and their mercies will be given in return thereto; and in this case there is no ground for anxiety and fear, neither hath the present question place here, unless it were to satifie curiosity; and thus if we con∣sider these formal prayers abstractly and by themselves, and without any reference to the after enlargement and activity in that exercise, we do not deny, that such prayers may be in∣cluded in the question, though it mainly relate to a state of negligence and formality, and to such deadness in prayer as hath been usual and customary, and to which way hath been given for a considerable space of time, during which the mer∣cies thus prayed for have been given. Unto which now we answer, That such mercies should not be esteemed to be the fruit of prayer, nor be given in return thereto; 1. because such prayers are no prayers in Gods account; since the heart is not set a work, and doth not concur in such lazy perfor∣mances: and can that which is no prayer, prevail? and will the Lord hearken to any voice in(o) 1.15 prayer that proceedeth not form the heart? See Part 1. Chap. 4. 2. Because this luke-warm temper is much displeasing to God; he threatneth to punish it, Rev. 3.16. and will he then reward it, and bestow mercies for its sake? 3. Such prayers are not regular, but are many wayes defective, and come short of the condi∣tions annexed to the promise of audience; and therefore 〈◊〉〈◊〉 ought not lay claim to, and cannot obtain the thing promi∣sed. 4. We might here apply the several particulars required

to the audience of prayer; Sect. 2. which will be found to be here wanting, no less then there they appeared to be lacking in the prayers of the wicked; and between those two cases there is no considerable difference, except us to the state of the person; so that we might here resume the arguments we there used in the case belonging to that place.

Hence, we may conclude, that the Lord cannot be said to give to his children under such a distemper any of those mercies in truth, and to accomplish the promises (unless we understand such absolute promises as belong to the elect be∣fore their conversion, or some general promises concerning the Saints perseverance, repentance, reformation, establish∣ment, &c. in which those mercies cannot be said to be direct∣ly included) but out of his absolute soveraignty and meer good pleasure, and therefore such a dispensation (as not flowing from any covenant-transaction, promise and encou∣ragment) may be altered when it shall seem good to the Lord, and all those mercies thus given, may be removed, and the contrary evils and judgments inflicted, without any breach as to the Lords fidelity and faithfulness in performing his promises, they having so far(p) 1.16 forfeited a right to these, as that during that state of deadness and formality in his wor∣ship, they cannot plead and lay claim to any of these, as be∣longing to them upon the account of any ordinance or du∣ty performed by them; since they come short of those con∣ditions and gracious qualifications which the promise doth require, and suppose to be in all those to whom they will be accomplished.

But if it be further askt, whether in this case mercies be given in mercy and love, or in wrath and paternal anger? Ans. We spake to this question in a word, Part. 3. Chap. 2. Sect. 3. and now again we affi••m, that there can be no general rule given here, but we must judge by the effect and event; 1. if these mercies humble us, and become as so ma∣ny cords to draw us in to the fountain from which they flow, if they open our eyes and make us see the evil of our wayes, if they engage and set the heart a work to wonder and ad∣mire

the patience and kindness of him whose love(q) 1.17 many waters cannot quench, and if they make us blush and be ashamed when we confider the inequality and disproportion that is between our wayes and God's wayes towards us, and resolve with the prodigal (though the case be not the same, nor the distance so great) to return and go to our Fa∣ther, being convinced that such a lazy and negligent walk doth rather tend to a separation from, then an union with God, &c. if this be the fruit of these mercies, they must be given in love. But, 2. if they lull us a sleep, and make us secure, as if our state were safe, and our performances ac∣ceptable because successefull, and thus followed with out∣ward mercies, they must be given in wrath (not pure and vindictive, but paternal and castigatory) for this dallying in his worship, and with his ordinances. So that the Lord may for a while punish and chastize his children as with rods, so with mercies, to make us know that there is so much of the old root in the best, that if the Lord with-draw his hand and with-hold the blessing, neither rods nor mercies could do us good, but the venom within us would suck poy∣son out of the most pleasant flowers, and turn the most healing medicines into deadly corrosives: Let us not then rest on our enjoyments, though thou be a Son thy Father may grant thy desire in anger; parents when most grieved and displeased with their children, may give way to them, and let them have their will without controll, but ere it be long the father will chide his son, and upbraid him for his medling and taking upon him; and then the son (if he be not an unnatural wretch) could wish that his liberty had rather been restrained, then his father in anger given way to his course; and who among the genuin Sons of Zion, would not rather choose to be under the rod, then to have his hearts desire with the displeasure of his heavenly Father? O! then do not mistake, as if thou hadst with thy fathers leave and good will, because thou didst ask, and he hath an∣swered thy desire; for, he may give thee in wrath (as he did the Israelits, Psal. 78.29.31.) thine own hearts desire, and not with hold the request of thy lips. Let us then ex∣amine

our hearts and wayes, and then rejoyce in our mer∣cies; let us observe the Apostles method, 1 Joh. 5.14, 15. and judge of our having and receiving by the audience of our prayers, (which must be known, not by sensible de∣monstrations of providence, but by comparing our pray∣ers with the right rule, viz. the will of God revealed in his commands and promises) but if we proceed contrarily, and conclude that our prayers are heard because we have the petitions we desired of him, we may readily mistake and ap∣prehend these prayers to be heard and answered, whereby the Lord hath been provok't and dishonoured; O! but when it is with us as it was with him, Psa. 21.2, 6. when the Lord gives us our hearts desire, and with-holds not the request of our lips; and we rejoyce in his salvation, and are glad because he lifts up his countenance upon us; when these are joyned together, then is our peace stable, and our com∣forts solid; but when we rejoyce in mercies and grieve the God of our mercies, our joy will end in mourning.

Notes

• (a) 1.1

  Goodw. return of prayer chap. 5, 6, 7, 8, 9.
• (b) 1.2

  Such as Mr. Fenner, s••rm on Lam. 3.57. Isaac Ambros in mediis Chris. Love zeal. Chris. Gur∣nal part 1. pag. 43. and part. 3 pag. 362.
• (c) 1.3

  Goodw. ch. 5. observa∣tions taken from before and in pray∣ing.
• (d) 1.4

  Cha. 6. after prayer, how is suc••ess may be discer∣ned.
• (e) 1.5

  Cha. 9.
• (f) 1.6

  Deut. 34.1. &c.
• (g) 1.7

  Psa. 139.24:
• (h) 1.8

  This and the following ho••d forth the effects, that a sancti••••ed ac∣nial (or rather a graciou•• grant ••••cun∣dum cardi∣nem precatio∣nis) hath up∣on the heart.
• (i) 1.9

  That which the Lord mainly regard∣eth, is thy faith, without which we would soon weary, and yet thy pati∣ence and sub∣mission ab∣structly consi∣dered, cannot but be wel∣pleasing to God: For (••aith our Au∣thor here) it moves inge∣nious natures to see men take repu••ses and d••nia•••• well, which proud persons will not do; and 〈◊〉〈◊〉 it mov••s God, &c.
• (k) 1.10

  Ibid. cha. 7.
• (i) 1.11

  Former sint, if be∣wailed and pardoned, do not hinder the success of prayer.
• (l) 1.12

  Exod. 17.11.
• (m) 1.13

  Ibid. cha. 8.
• (n) 1.14

  A Cauti∣on.
• (o) 1.15

  Though in such a case it may get the name, yet it is rather the picture of prayer, then the thing is self.
• (p) 1.16

  It is not 〈◊〉〈◊〉 compleat and absolute for∣feiture, be∣cause the right and jus in actu primo (that I may so speak) is not lost, so that whensoever this obstructi∣on is removed, the Saints may pursue their former claim without a new grant and do∣nations: it must rather be a ••••questrati∣on then a for∣feiture.
• (q) 1.17

  Cant. 8.7.