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. 1. When will the Lord not hear his children and servants? and what are these sins that will obstruct and hinder the suc∣cess of their prayers.

Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me.

VVE may speak of the Saints prayers, either for privat and personal mercies, or for publick mer∣cies to the Church and incorporation of believers; but as to the present case we need not insist on this distinction, but in reference to both sort of prayers, we may generally answer with the Psalmist, Psa. 66.18. if we regard iniquity in our heart, the Lord will not accept or answer any of our pray∣ers, either for our selves or others. See Part. 2. Chap. 1. But it may be askt, what are those sins which in a speci∣al manner do obstruct and hinder the success of our prayers? Ans. Albeit we condemn the stoical dream concerning the equality of sins, it being evident from the Word of truth and sound reason, that there is a great difference between sins and sins, some being much more hainous and grievous then others, both in respect of the act, object, manner of per∣formance, and many aggravating circumstances; and thus those sins that are most grievous, hell-like, and conscience-wasting, must especially provoke the Lord, and mainly ob∣struct the acceptance and audience of prayer; yet, I know no sin that doth not deserve, and may not procure this sad

judgment. But we would here take notice of the Gospel-condescension to the weakness and infirmity of the Saints; for, though the Law still abideth in force, not only as a rule, and as to its direction, but also as a command, and in refe∣rence to its obligation, so that the least breach of the law doth no less now, then while man continued in innocency, and was able perfectly to fulfill and obey it, deserve the curse, and make us liable to the wrath of God, Gal. 3.10. yet as to the acceptance of the person and performances there is a sweet mitigation in the new covenant, that covenant of grace made with sinners in a Mediator, and the tenor of the Gospel runneth thus, If thou shouldst mark iniquities, O Lord, who shall stand? but there is forgiveness with thee, that thou mayst be feared, Psa. 130.3, 4. when we have respect to all he commandments (though we do not exactly fulfill them) we shall not be ashamed, Psal. 119.6. When in sincerity we apply our selves to obey God in all things, and fulfill his will, our kind Master will pardon and pass over our infirmities; what the Apostle saith concerning our par∣ticular duty, viz. giving of almes, upon the same ground will hold in every case, and may be lookt upon as a general rule whereby we may judge concerning the acceptance of all our duties and service. viz. When there is a willing mind, and a performance out of that which we have (or according to our power and ability) it is accepted according to what a man hath, and not according to that a man hath not, 2 Cor. 8.11, 12. The Lord doth not exact impossibilities of his(a) 1.1 people, he will not deal with them in justice, but having accepted a ransom and satisfaction from their Cautioner, and being through him reconciled with them, he will as a loving Father accept their honest endeavours, pity their weakness, and pardon and cover their infirmities: and thus sins of weakness, humane frailty and daily incursion, will not marre, not hinder the acceptance and success of our prayers; but sins of wilfulness and stubbornness, and of con∣tinued and countenanced laziness and negligence, will be as a thick(b) 1.2 cloud through which our prayers will not be able to pierce; such sins have a voice, and they will out-cry our

prayers, and in stead of the desired mercy, will bring down the deserved judgment; when we sin willingly, deliberatly, and presumptuously, when sin lodgeth in the heart, and is welcomed, or (as the Psalmist speaketh) is regarded there, the Lord will not hear our prayers; whatever the sin be whe∣ther in it self greater, or less (though there be no little sin, every sin being committed against the great God) it may pro∣voke the Lord to hide himself from our prayers; the Scrip∣tures hold out many instances, and brand a multitude of sins with this wofull effect, which are at some length set down by Mr. Gee in the fore-mentioned(c) 1.3 Treatise lately and seasonably published, to give some clearing to this material and grave case concerning prayer-obstruction. And since its certain, 1. that every sin regarded in the heart, deserveth, and may procure this sad stroke; and since, 2. its as uncertain what is the particular sin, which now and then doth pro∣voke the Lord to hide his face; neither see I any reason why we should as to the procuring and meritorious cause, put a difference between this and other judgments; and therefore the best resolution of this quaeree, (as it relateth to those personal prayers put up for our selves, though Mr. Gee es∣pecially propoundeth the case as relating to publick prayers, put up for the Church and people of God) must be brought from within; let us then examine our own hearts and wayes impartially, and seek light from heaven, and thus we may discover and find out the accursed thing, for what man knoweth the things of a man, save the spirit of man which is in him? 1 Cor. 2.11. And not only is this the best course for finding out the ground of the Lords controversie against every man in particular, but also for knowing and removing the cause why he contendeth with a Church or Nation; for albeit there may be publick, common and scandalous sins, which should be publickly acknowledged and repented of, yet that is not sufficient, but every one must descend to his own heart, and ponder his own wayes, and forsake the evil of his doings: and here there will be found a great variety, and almost as many different causes as persons; yea, and some∣times it may fall out, that the sole ground of the present

controversie against a people, may be some secret gross sin committed by one or some few among them, as Josh. 7.11.12. And albeit then Joshua and the Elders of Israel could not tell why the Lords anger was kindled against that people, yet Achan might easily have found out the cause, he knew that he had taken, and where he had laid the Babylonish garment, and wedge of gold.

But though we need not come to particulars, yet in the general it would be observed, that prayer-obstruction may be procured either by sin in praying, or in him who prayeth; as for the, 1. viz. sins in, or about prayer it self, let us reflect on the qualifications and requisits of prayer held forth, Part 2. and from thence judge of the defects of prayer; and thus it will appear, that those prayers do carry in their bo∣som an evidence and witness against themselves, and a coun∣ter-pleader, in which, or with which is, 1. pride and self-worth; 2. hypocrisie and unsoundness; 3. formality and lip-devotion; 4. anger, malice and envy; 5. unbelief and distrust; 6. base, carnal and selfish ends, &c.

2. As for the other rank of sins, which have not such a dependence upon, nor connexion with prayer, and yet may hinder and obstruct its acceptance and success; these are of such a general latitude and extent, that we know no sin that needs be excluded and excepted; and so we need name none; only let us especially guard against such sins as are most gross, crying, conscience-wasting and defiling, which have most of the will, and of deliberation in them, and in which is engraven the deepest impression of ingratitude and rebelli∣on; and where such sins are given way to, there must either be a total abstinence and cessation from prayer, or else but a superficial, dead and formal way of performance; an impe∣nitent bold sinner, dare not, cannot pray importunatly, and in faith; and thus the prayers of secure sinners must be naught, and many wayes defective; so that this sort of sins, doth bring a long, and must be accompanied with the for∣mer; a guilty supplicant will not pray to purpose, but sup∣posing his prayer were regular, yet his sins would out-cry his prayers; while David (though an eminent Saint) was

praying, he heard a voyce crying, and pleading against him; hence he complaineth, Psal. 95.3. that iniquities (or as it is in the Hebrew) the(d) 1.4 words of iniquity prevailed against him. We will not now enquire whether he com∣plaineth of his own personal sins, or the sins of them for whom he prayed? it being evident, that here he regrateth the prevalency of sin against his prayers, and that he heard its voyce and cry. You will say, it could not be the voyce of Davids own sins which he heard, he not being then guilty of any such sin as could obstruct an answer to his pray∣ers, wherefore he had not repented and humbled himself, and whereof he had not obtained a pardon; and a pardoned sin is as no sin. Ans. Albeit a pardoned sin cannot hinder the acceptance of our prayers, yea, nor their answer and suc∣cess, yet it may hinder their acceptance, in reference to such a particular temporal mercy as is desired; and repentance sometimes cannot (though it be a promising and necessary mean) remove or hold off temporal rods (though it will pre∣vent the evil and hurt that might thereby redound, for then the sting and curse will be taken out of the rod, and it will be turned into a blessing, and the Lord thereby will do us good) Deut. 3.26. 2 Sam. 12.13, 14. 2 Sam. 24.10.13. Nay, the Lord may justly punish Israel for the sins of peni∣tent and glorified Manasseh, many years after his death, Jerem. 15.4. But yet neither the sins of others nor our own sins after they are pardoned, can hinder the(e) 1.5 effectual, fer∣vent prayer of the righteous from availing much; such a prayer cannot want an(f) 1.6 answer, nor prove unsuccessefull; whatever be the Lords dispensations towards such an one in respect of his outward and temporal state, (and yet if there be any mean for obtaining outward prosperity and success, this is it; yea, it will and must prevail for that end, if that be for such a one his spiritual and eternal happi••ess.) But sin not laid to heart, will hide God's face from his people, that he will not hear them when they cry, Isa. 59.2. If we hearken not to God's voyce, he will not hearken to ours; if we obey not his command ments, he will not fulfill our desires: The promise of audience, hath the condition of obe∣dience

annexed unto it, ye shall ask what ye will, and it shall be done unto you, (saith our blessed Lord) but upon this condition, that ye abide in me, and my words abide in you, Joh. 15.7. And is there not a fitness and decency in such a dispensation, and a suteable proportion between such a sin and it's punishment? which the Lord holds forth to be ob∣served by us, Zech. 7.13. Therefore it is come to pass, that as he cryed, and they would not hear; so they cryed, and I would not hear, saith the Lord of hosts. See also, Prov. 1.28. Isa. 1.15. Ier. 11.11. &c. Thus the Lord doth justly require us; and his dealing with us runs parallel, and keeps a fit proportion with ours towards him; and who will think, that the Prince should answer the traytors suppli∣cation, so long as he continueth in his rebellion and dis∣obedience?

Notes

• (a) 1.1

  The wick∣ed who are yet under the co∣venant of works, though they be not yet solvendo, as having through their own fault spent that stock wherewith their master intrusted them, yet are still liable to the law, and are obliged to answer accor∣ding to their intromission.
• (b) 1.2

  Lament. 3.44.
• (c) 1.3

  Mr. Gee treat. of pray∣er and divine providence, chap. 4. sect. 5.
• (d) 1.4

  verba iniqui∣tatum. Ar. Mon.
• (e) 1.5

  Jam. 5.1.16.
• (f) 1.6

  See Cha. 1. Sect. 1, 2.