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. I. Several motives for pressing the constant and serious practice of this soul-enriching performance.

Rom. 12.12. —continuing instant in prayer.

Luk. 18.1. And he spake a parable unto them, to this end, that men ought alwayes to pray and not to faint.

WHile we divide, and thus compare contemplation with action, we spoil both of their excellency and per∣fection; their conjunction is sweet and successfull, but a divorce is sad and grievous; and who would choose either to want his eyes or his hands? and therefore, though know∣ledge (especially in maters of soul-concernment) be one of the most noble perfections whereof we are capable, as being a part of the divine(a) 1.1 Image which we lost in Adam, and shall at length be perfectly restored by him who said,(b) 1.2 Behold, I make all things new. Yet, if it be not rightly improven, if is be empty, and not accompanied with a suteable practice, action, life and conversation, it will do us no good, but much hurt; it may puff us up, and make us boast as if we were non-suches, 1 Cor. 8.1. it may make us idle and negligent, as if it were enough to know something, and as if they were the best Christians who know most: thus forgetting, that that the true Israelites Motto is, homage; our happiness doth not (like the empty, mistaken Pagan, philosophical, specu∣lative dream) consist in contemplation; we are called to work, knowledge will not do the turn, it cannot make us hap∣py, yea or draw us out of the category of nothing, 1 Cor. 13.2. but the more we know, if we be idle, negligent and unfaithfull, the worse we are, and our stripes shall be the moe, Luk. 12.47. O! ye who would rather be Christians in∣deed then accounted such, and who(c) 1.3 love the praise of God more then the praise of men; would it satisfie you to know the way to salvation if ye did not walk in it? or to hear and speak much of God, if ye were strangers to a communion with him, and lived at a distance from him? And what

would it profit you, though you knew all that could be said concerning the nature, qualifications, excellency and use of prayer, if ye fail and come short as to the practice of it? This was the scope whereat we aimed all along this discourse, and in every part of it we laboured to hold forth somewhat for our encouragement, help and direction herein; and there∣fore, all must be lost labour to the slothsfull and negligent, and to such as will not make conscience to continue instant in the performance of this sweet soul-ravishing and enriching duty. Ah! who is able to hold forth all the motives and arguments that may serve to stir us up here unto? And now in the close we shall only name, and briefly hint at, some few things; looking up to him who only can give the blessing, who only can perswade and enable us to pray as we ought, and who can help us from fainting in our fervent and frequent addresses to the throne of Grace.

1. We may (with the(d) 1.4 Apostle in another case) appeal to nature it self, doth it not teach you to pray? Ask the Brutes, the Ravens, Lyons, &c. Job 38.41. Ps. 147.9. Ps. 104.27. Ps. 145.15. not as if these unreasonable crea∣tures could know and worship God, but because nature hath taught them so much of this duty, as they are capable of and can bear; they have some sense of their burdens and wants, they groan and cry, and desire to be eased; and the Lord hearkeneth to this voice and saith, now the poor creature is crying to me, and I will pity it. Ah! shall the beasts in their own way cry to God, and wilt thou be silent? hath the Lord elevated thee so far above these inferiour creatures, and fitted thee for the immediat acts of his Worship and for a communion with himself, and wilt thou not serve him accor∣dingly? hath he given thee a heart and spiritual soul, as he hath given the Brutes a sensitive appetite and natural desire, and shall they cry to God with the one, and not thou with the other?

But, 2. reason in man being of a deeper reach then sen∣sitive nature in the brutes, it not only seeth trouble and wants at home, but also can look up to the right treasure from whence a supply may be had. Thus(e) 1.5 Heathens and Pa∣gans,

by the light of natural reason, can not only discern the eternal Power and God-head of their Maker, Rom. 1.20. but also much of that duty they owe to him, Rom. 2.14, 15. And in the first place, that they should offer to him the sa∣crifice of prayer and praise; all men naturally may know, that they are oblieged to render this homage, and pay this tribute of all their enjoyments to the great King. Hence, Divines acknowledge prayer and praise to be a branch of that natural worship, which the Law, written on the heart (Rom. 2.15.) by the work of creation, doth prescribe: And(f) 1.6 Pagans themselves do reckon this among the first and most undeniable principles of their Theology; and though for ordinary they do not improve this known prin∣ciple, nor hearken to the cryes and challenges of a natural conscience, convincing them of the neglect, and calling them to go about this duty, yet in the day of calamity, and when the Lords hand lyes heavy upon them, they will cry to him; the most stupid, stubborn and desperat wretch will then take him to his devotion. It was well said by one, He(g) 1.7 who cannot pray, let him go to sea, and the storm will learn him this point of Divinity: when the wind was boisterous and the Pagan Ma∣riners afraid, they will not only practise, but preach this point with much zeal and tenderness, What meanest thou, O sleeper? (say they to Jonah) Arise, call upon thy God, Jon. 1.6.

Thus all are taught, and may learn, their duty; but the Lords own people have many other Monitors and Instructers, they meet with many voices calling and inviting them to call upon God; where canst thou cast thine eyes, but there thou mayest behold a Teacher, and hear a voice pointing out the way to the throne? The Lord doth call and invite us to our duty, both by his Word and Works; but, alas! who hath(h) 1.8 ears to hear when he speaketh? or a heart to consider what he saith? And, 1. there is scarce a line in the Scrip∣tures which holds not forth some one or other motive here∣unto; 1.(i) 1.9 precepts and commands should chase thee (who art of thy self so weak, and not(k) 1.10 sufficient for one good thought) in to him, of whom is all our sufficiency, and who only can strengthen and inable us both to will and to do.

[ 4] 2. The(l) 1.11 promises cry to thee, O make hast, do not linger, run to the throne; the blessing is brought to the birth, and only waiteth for the midwifery of prayer. 3.(m) 1.12 Threat∣nings should drive thee into the provoked Majesty, to depre∣cat his wrath, to cry for mercy, and to beg a pardon that none of those evils thy sins have deserved may befall thee. [ 5] 4. Challenges, we may hear the Lord saying to us to day, what he said to his ancient people, Is. 43.21, 22. [ 6] This peo∣ple have I formed for my self, they shall shew forth my praise: but thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. 5. Every passage of providence held forth in the Word, should make thee say, [ 7] Lord(n) 1.13 teach me to improve aright what is(o) 1.14 recorded in the sa∣cred Volumn for my instruction, comfort or humiliation, that I may fear and reverence thy great Name, and may not be∣come an unfruitfull hearer, &c.

2. All Gods works and dispensations towards thee and the present generation, do joyn with his word; 1. all thy wants, dangers,(p) 1.15 troubles, difficulties and temptations, yea and all the misery and afflictions of thy relations and of Gods people wheresoever, [ 8] do invite thee to run to the full Treasure for a supply, to run to the Physi∣cian for a remedy, to run to the rock of strength and de∣fence, and to him who is able to save and deliver, on whom thou mayest cast all thy burdens,(q) 1.16 resting securely under the shadow of his wings in the day of greatest calamity. 2. All thy mercies and enjoyments personal or publick, do summon thee as to pay the(r) 1.17 tribute of praise to the great and liberal Giver, [ 9] so to pray for grace to improve these many talents our Master hath intrusted us with, to the honour of his Name, that they may(s) 1.18 prove blessings indeed, and may not be given and continued with us in wrath, and so become snares and wofull temptations. 3. [ 10] All the good we expect or desire to our selves and others(t) 1.19 complain of our silence, and say, Ah! why do ye thus hedge up, and cast lets and impediments in the way, by sinning against our Master and Lord, and will not put to one hand to the work? where is your longing and desiring? will ye not do so much as cry? a

word with the King might do much; ah! know ye not that he will(u) 1.20 fulfill the desire of his humble supplicants? 4. The graces of the spirit, as they call, 1. by(x) 1.21 enabling us to go, [ 11] (they themselves being talents bestowed upon us for this very end and purpose) So also, 2. for preventing their decay, and lest otherwise they be(y) 1.22 taken from us, and we become unfit and unable to walk; if thou restrain prayer, the Lord will restrain the quickening and strengthening mo∣tions and influence of his spirit; and then what deadness and coldness will seize upon the soul? distempers will then creep on, and lusts will begin ro reign and command: O then! if thou findest any fitness and disposition for the work, any stirring and heat within, fail while the wind bloweth; if thou que••en the spirit by neglecting such an opportunity, thou mayest be put to wait, cry and(z) 1.23 complain before thou meet with such a gale: again art thou indisposed? findest thou much coldness and deadness to have seized upon thee? O then! cry for fire from heaven to fall upon thy sacrifice; and beg that the spirit of life may breath upon thee: do not then say, I am weak, and therefore must not venture to wrestle with the strong and mighty one; thou knowest not well what thou sayest, whilest thou wouldst make thy weakness a plea for running away from the rock of strength and de∣fence; art thou weak, and is it not the Lord who must(a) 1.24 quicken and(b) 1.25 inable thee? art thou(c) 1.26 sick, and wilt thou not come to the Physician? art thou(d) 1.27 afraid, and wilt thou not go where thou mayest be secure? When thou wal••est with God and art speaking to him, he is engaged in thy quarrel; who dare offer violence to any man while he is in the Kings presence? the Saints are never so secure as while they are most fervent in prayer, and the nearer access they get, the more safe they are from Sathans temptations; and though even then he may(e) 1.28 assault them, yet he cannot hurt them nor work their ruine; prayer is a main part of our spi∣ritual armour, whereby we are inabled to stand against the wiles of the devil, Eph. 6.18.11. and is it not better to put on our armour, then encounter temptations while we are weak and naked? And thus, neither our weakness nor

strength, neither our fitness nor indisposition may be pre∣tended as a plea for lying by; but both hold forth a strong motive and argument for drawing nigh to God: Art thou strong and lively, then thou art the more able, and the more engaged to thy duty? art thou weak and faint, then draw nigh to the fountain of life and strength? if conversing with the godly be a(f) 1.29 mean for quickning our graces, far more must fellowship with the Lord himself work this bles∣sed effect; and therefore prayer (in which after a special manner we converse with God) is held forth as the best mean of our edification and building up in the faith, Jude, 20. For as acquired habits are encreased by exercise, So also the habits of grace; and in prayer our faith and other graces are set a work and exercised, and therefore must also be strengthned, quickned and encreased.

[ 12] 5. Our sins should send us to the throne of grace, to beg pardon and mercy: alas! they(g) 1.30 cry for vengeance and judgements to be poured out upon us; and O! should not the Echo of that dreadfull and lamentable voice alarm us to lift up our voice like a trumpet, and cry mightily to the Lord to blot our our iniquities, and to hide his face from their cry? ah! should we be silent while these bosom ene∣mies night and day, without ceasing, make intercession against us? and since, of our selves, we cannot out-cry them, our voice being so weak that it cannot be heard, by reason of their noise; let us employ the Mediators help, his blood can(h) 1.31 speak, and all the clamours of our sins cannot hinder the Lord from hearkning to what it saith.

6. While Sathan(i) 1.32 tempteth us to restrain prayer, this should provoke us to our duty; [ 13] when the enemy(k) 1.33 goeth about like a roaring Lyon seeking to destroy us, should not we flye to the city of refuge? and ah! whither should the child, when pursued, run, but in to the fathers bosom?

7. Our calling and holy profession, our vows and mani∣fold engagements to him in whom we live, [ 14] move and have our being, do oblige us to walk with him, depend upon him, and in every(l) 1.34 thing, by prayer, supplication and thanks∣giving, to make our requests known unto him; we are(m) 1.35

Priests, and therefore must daily offer up to our God this spiritual sacrifice, 1 Pet. 2.5. we are his(n) 1.36 Friends and favourites, to whom he manifests his secrets, and shall we not lay out our condition to him, and acquaint him with our purposes? ah! shall the Lord so often visit us by his Spirit, by his Word, and by his Works, and shall he not hear from us? is(o) 1.37 this your kindness to your friend? would you deal so with a man like your self, and will ye thus(p) 1.38 requite the Lord?

[ 15] 8. Our relation to God, as our(q) 1.39 Husband,(r) 1.40 Father,(s) 1.41 Lord and Master, &c, doth engage us to the frequent performance of this sweet and amiable duty; what? art thou a wife, and delightest not in the presence and society of thy kind husband, art thou a son,(t) 1.42 and wilt thou not draw nigh to thy loving father? what? hast thou such a husband and father, so great and excellent, and yet so kind and condescending, and dar'st thou thus undervalue his love? hast thou such a master, such a King and Lord, to whom thou may'st thus approach, and with whom converse so familiarly, and wilt thou not improve this priviledge? ah! shall he stoop so low to thee, and wilt thou despise thine own mercies?

9. As our relation to God, So also our relation to our brethren and fellow-servants, doth oblige us to this; the(u) 1.43 harvest is past, and the summer is come, and yet the people of God lye in Babylon, the Turk and Antichrist tread upon the Lords vineyard, and many ravening wolves are seeking to make a prey of the Saints, and shall not thy voice be heard bemoaning their condition? [ 16] thou who hast moyen with the King, wilt thou not improve it in their behalf? and are we not debtors to the Jews, who yet continue in their blindness and infidelity? they were mindfull of their litle(x) 1.44 sister, when she had no breasts, and now when our breasts are full, shall we forget the elder sister in her widow∣hood, living in a barren and empty wilderness? and then, as to our domestick and personal relations, where can we look, but we may behold some one or other, saying to us (as that(y) 1.45 man of Macedonia to Paul) come and help us? you

have moyen in heaven, speak for us to the King; your pray∣ers will not be shut out; ye are our friends, and let us have your help in this time of need.

[ 17] 10. Our condition here, should mind us of our duty; we are but(z) 1.46 pilgrims and strangers, and as we are far from home, and live at a distance from our fathers house, So also from our father; and though he will keep tryst with us in his ordinances, and allow us a sight of his back-parts, yet how little of God is seen and enjoyed while we are in this state of(a) 1.47 absence and exile? But since our gracious God is pleased in some measure to descend to us in these, and make (as it were) a visit to his poor despicable creatures, saying to them, behold me, behold me, oh! how carefull should we be to improve every such opportunity for renewing and confirming our acquaintance with him, and for knowing and enjoying more of him, that thus the distance in part may be removed, our peace promoved, and our interest in him the more secured? frequency in approaching, will bring us nearer, and will beget familiarity and confidence; O, then from time to time(b) 1.48 acquaint thy self with him, and be at peace; thereby good shall come unto thee: O, what familiarity and spiritual boldness, what satisfaction, sweetness, delight, enlargement, &c. have the Saints found in this ordinance? so that Clemens Alexandrinus had rea∣son to say (which also with him is acknowledged by the Jesuit(c) 1.49 Tolet) that upon this consideration, we should be more ready to ask, though we did not receive what we ask∣ed; then to have and receive what we desire without ask∣ing: prayer it self being a greater blessing then any out∣ward mercy we can ask.

11. If thou canst, with the(d) 1.50 Psalmist, say, I love the Lord, thou wilt, with him, also resolve to call upon the Lord as long as thou livest. Love is communicative, and must speak with the beloved, it is impatient of distance and absence, and will break thorow many impediments and difficulties, and O! since prayer will open a door, and give access, so that he is w••thin a cry, and thou may'st speak to him, love will say, pray thou must; there will be no place left for debates and delayes.

[ 19] 12, Where there is faith there will be no silence; if thou lift not up thy voice, faith will make thy conscience cry and roar, and will fill it with vexing challenges and accusations; the believer is a(e) 1.51 new a creature, of an enemy he is become a son to him who never had a dumb child, and as, in the na∣tural generation, the child usually cometh in to the world weeping, So in the spiritual regeneration, the man-child is brought forth with tears in his eyes, and with a cry; the believer must look up to God, and lift up a prayer to him, and accordingly prayer gets an(f) 1.52 epithet, and is called the prayer of faith; these two are inseperable compani∣ons, and not only (like Hippocrates his twins) do they live and die, but also grow up together, and mutually strengthen and stir up one another; the first news we hear of believing Paul, Act. 9.11. were, Behold he prayeth. You will say, but did not Paul before this time pray? Ans. No doubt, Paul, while a Pharisee (being so great a zealot) did pray, and very frequently, but there was no life in his prayers; ye use to give the mans name to the dead corps, but the body void of life is not the man, neither is that prayer that is not the prayer of faith: and prayer is not an empty and fruitless associat, but it bringeth meat and provi∣sion with it; and it is a monitor and guide, and a sure an∣chor which will keep the praying soul from wavering, Jam. 1.6. and as thus they begin and grow up; So they may be supposed to die together, when faith is turned into an im∣mediat and blessed vision, and when neither we nor our bre∣thren shall be exposed to any moe wants and tryals, pray∣er shall give place to incessant praises.

[ 20] 13. If thou cast(g) 1.53 not off fear, thou wilt not restrain prayer; thou wilt be afraid to stay too long out of thy fa∣thers sight, lest he frown; and being convinced of thy weakness and inability to walk before him in all pleasing, thou wilt, without ceasing,(h) 1.54 pray for grace and strength to do his will, and that thou may'st become fruitfull in every good work.

[ 21] And thus, 14. if thou be not a stranger to the initial and fundamental graces of humility and self-denyal, thou

must be sensible of thy wants, and that there is nothing at home but indigence and misery, and many sores and evils, and where shouldst thou go but to the rich treasure? there is(i) 1.55 bread enough in thy fathers house, and wilt thou rather perish with hunger, then go to him and ask? he is able to(k) 1.56 cure all thy sores and maladies, and wilt thou not run to this great Physician? Humility will not be ashamed to beg; nay, it is the most noble and heroick em∣ployment to beg from God, not only a(l) 1.57 portion for this bodily life, and his blessing with it, but that meat that endureth unto everlasting life: Did ever Cesar or Alexan∣der contend for so noble a prize? and what honour and pri∣viledge is like to this, to be a supplicant and a favourit of the King of Kings, and to have access to him when we will, as our father and bountifull provisor?

[ 22] 15. Hast thou yet learned any thing of the noble art of spiritual prudence? art thou yet(m) 1.58 come to thy self, and hast thou laid aside thy soul-deceiving and desperat folly? if thou hast but attained to the first elements of this Christian and heavenly art, it will send thee to trade where thou mayst gain most, and will drive thee from the empty cisterns, and lead thee to the full fountain, it will teach thee to go to him who hath said,(n) 1.59 ask of me what ye will, it shall be given you; wisdom hath long cryed to you worldlings, discovering your folly, and pointing out the remedy, Isa. 55.1, 2, 3. ah! when will you hearken and obey? when will you be convinced of your folly, and learn to be wise?

[ 23] 16. Heaven, hell and earth may be our monitors, and set us a work; 1. wouldst thou yet stay a while in this poor and miserable Inn (perhaps that thou mightst do God more service in thy generation, or that thou mightst be better fit∣ted and prepared for death, &c.) prayer may add to, and lengthen the lease of thy life (as it did Hezekiahs, Isa. 38. 1, 2, 5.) Jam. 5.15. But, 2. is hell terrible unto thee, and heaven thy joy and delight? art thou afraid of the day of judgment? and is it the one thing thy soul desires to be ac∣counted worthy then, to stand before the Son of man? O!

then hearken to Christs counsel, watch and pray alwayes, Luk. 21.36.

We need not descend unto particulars, for what is that lust thou wouldst have subdued? what is that grace thou wouldst have strengthened? what is the judgment thou wouldst have averted? or what rod or calamity removed? what is the mercy, whether spiritual or temporal, yea, what the comfort or consolation, though peace of consci∣ence, (that passeth all understanding) joy of the holy Ghost, and assurance of thy salvation, &c. There is no evil so terrible and astonishing, that the effectual fervent prayer of the righteous may not remove; and no mercy so great and excellent, that it cannot procure, by the blood of Christ, pleaded at the throne of grace, Mat. 7.7. Joh. 14.13, 14. &c. Here is a large field, where we might reap a plen∣tifull harvest, but we proceed, adding only one head moe, with its several branches.

We have heard how the Lord doth call and invite us, by his Word and Works, by his commands, threatnings and promises &c. by these the Lord points out out way to the throne, and when we turn(o) 1.60 either to the right hand or to the left, we may hear the voice of some one or other mo∣nitor, saying, this is the way, walk ye in it: but though there be so many who thus lift up their voice(p) 1.61 like a trum∣pet, who cry aloud in our ears, and spare not; yet there is one voice moe, a(q) 1.62 powerfull voice, and full of majesty, and we would hear what it saith: and thus, 1. the Lord absolutely considered; 2. relatively, and the several persons of the blessed Trinity; and, 3. the attributes and divine properties do call and invite us to the constant and serious practice of this duty. [ 24] And, 1. the great Jehovah, who is, and beside whom there is(r) 1.63 none else, the all-sufficient and independent being, to whom our goodness and service(s) 1.64 cannot extend, nor any of his creatures be(t) 1.65 profitable, yet he calls for our prayers, 1. as a part of that homage we owe to him; 2. by way of gratitude, and in testimony of our love to him, and of his delight in us; then the Lord will have us thereby to testifie, 1. our reverence and subjection

to him; 2. our dependance on him; and, 3. our own in∣digence and his propriety, that we are beggers and hold all as an almes from heaven; and, 4. that we may thus be the more engaged to improve what we receive for his honour, and may be the more(u) 1.66 ready to return to him the sacrifice of praise, &c. but not only, as his creatures, do we owe to him this point of duty and service, but also as his favourits, and by way of gratitude; 1. to testifie our love to him, and delight in him; if these be s;incere, a communion with him in this most immediat part of his worship, must be sweet; when we may thus enter the Kings chambers, we will re∣joyce and improve the importunity, Cant. 1.4. Cant. 2.4, 5. 2. He calls for our prayers to testifie his de∣light in us, and in our work; O, my dove, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely, Cant. 2.14. Poor Saints are ready to complain, and say, I have no gifts nor parts, and am of no account in the world, and alas! I can do no service to God in my generation; ah! if thou be poor, shouldst thou not beg? and though thou be weak, yet thou art not dumb, canst thou not then cry, and importune him who is able and willing to help and strengthen thee? thy prayers are good service to God, they are great and accept∣able sacrifices; the prayer of the righteous is his delight, Prov. 15.8. Yea, Pagans, by the light of nature, did come to the knowledge of this point; the divine moralist(x) 1.67 Pla∣to

tells us, that the Athenians observing the gods alwayes to favour the Lacedemonians more then them, resolved to consult their Idol Ammon, and to ask the reason hereof; especially since the Lacedemonians were careless what sacrifices and oblations they offered to God; and the Athenians did spare no cost, and were more frequent and sumptuous in their oblations then all the Grecians: To whom the Oracle, (or rather Sathan transforming him∣self into an Angel of light, to those whom he held fast in his snare, if that Author here relate a history, and do not (as is usual to him) alledge this passage in a parabolick way, and for the application) but the Oracle saith, he

gave this response, that the Lacedemonians good(y) 1.68 words (which(z) 1.69 Plato interpreteth to be nothing else but their prayers) did please God better then all the worship and costly offerings of the other Grecians: and then he pro∣ceedeth in the commendation of this spiritual exercise; and to show, that God looks more to the inward frame of the heart, then outward performances, though never so spe∣cious; and that it were blasphemous to make the holy Lord like a wicked usurer, and to think that he can be bribed to hearken to sinners, and grant their desires because of their hypocritical devotion and great oblation.

I wish that Book called Alcibiades 2. or, of a vow, were translated in ou and other languages, to the shame of many dead and formal Christians, that they might go to school and learn from a Pagan much sincerity, zeal and devotion. But thus we see, that both Scripture and natural reason teach us, that heart-devotion is the best, and the pouring out of the soul to God in prayer is more acceptable than any outward oblation; why then shouldst thou say,(a) 1.70 wherewith shall I come before the Lord? hath he not shewed thee, O man! what is good; and what doth the Lord require of thee, but to walk humbly with thy God,(b) 1.71 and in every thing by prayer and supplication, with thanksgiving, to make your requests known unto him.

2. All the persons of the blessed Trinity do call and invite us; [ 25] 1. the Father openeth his bowels to receive and imbrace us; he holdeth forth the golden Scepter, and saith, come and fear not, ye may have access and acceptance; look not upon me as a sin-revenging God and as a consuming fire, unless ye stand at a distance, and will keep up the old controversie and enmity; As I live, saith the(c) 1.72 Lord, I delight not in your death, but rather that ye turn and live: that ye would lay down your weapons and submit, that ye would accept the Kings pardon freely offered to you; that in stead of fighting against me, ye would,(d) 1.73 Jacob-like with tears and supplica∣tions, wrestle with me, till ye prevailed and got the blessing:(e) 1.74 turn ye, turn ye from your evil wayes; for why will ye die, O self-destroying sinners? And as for all true Israelites

who have made their peace with God, what should discou∣rage them? know ye not that the Father himself loveth you, and will refuse you nothing? Joh. 16.27.23.

[ 26] 3. The Son by his blood hath purchased to us this liberty and priviledge; he laid down his life, that we, who by nature were as far off as devils, might be brought near, and that our prayers and persons should be accepted, Eph. 2.13.18. Eph. 3.12. Rom. 5.2. Joh. 14.6. &c. We may then hearken to his voice crying and expostulating with us, [Ah! will ye so far undervalue my love? will ye suffer my blood to be shed in vain? shall I purchase such a priviledge for you at so dear a rate, and will ye not improve it? O come to the Fa∣ther; come, I am the(f) 1.75 way and shall be your guide, ye shall not mistake; I am the(g) 1.76 door, ye shall not need to wait and knock long, ye shall get entrance, access and ac∣ceptance.]

[ 27] 4. The holy Ghost offereth his help; he stretcheth forth his hand to draw us, and saith, let nothing fear or discourage you: Ah! but saith the trembling sinner, I am foolish and ig∣norant, I am not for the Court, I know not what to say to the King; he would but mock me: nay, but saith the Spi∣rit, come and I will be your mouth, I will teach you what to say, and make you ask according to his will, Rom. 8.27. O! but will the sinner yet say, I am weak and cannot ascend so high; I am lazy, and am not for so high an imployment, I am drowsie, and when at work in the Kings presence, am rea∣dy to fall asleep: Yet, saith the Spirit, fear not, only be wil∣ling and obedient, and I will help all thine infirmities; let all thy weakness and wants be upon me; I will quicken and strengthen thee; thou shalt not want tears and groanings which cannot be uttered, (and that is the eloquence which the Lord requires, and which alwayes prevaileth with him) Rom. 8.26. Ps. 51.12. Nay, how often hath the holy Spi∣rit knock'd and called, while we were fast asleep and took litle notice of his motions? Ah! how often have we thus resisted him? and when we run, he must prevent us and set us a work; he must draw on the conference, and say, (though we discern not his voice) seek ye my face, before we say, thy face, Lord, we will seek, Ps. 27.8.

Lastly, the Lords attributes do call and invite thee to draw nigh to him; 1. his justice and terrors, his anger and displeasurre cry unto thee, O secure sinner [what dost thou mean? art thou stronger then the Almighty? wilt thou be able to bear his wrath? why dost thou not then come in, and humble thy self before him? why dost thou not present thy supplications unto him, least I tear you in pieces and there be none to deliver.] Ps. 50.22, 23. Ps. 2.12.

2. His mercy and tender bowels cry, [Behold me, behold me, I am ready to embrace thee; the fountain stands open, and thou may'st draw water, it will cost thee but a word; oh! call and cry mightily, and thou shalt tast its sweet∣ness; O, lay hold on me, and make peace, and thou shalt make peace] Isa. 27.5.

3. His patience and forbearance do call to thee, Oh! [de∣spise not thine own mercies any longer, dost thou not know that thy day is drawing to a close? that night is coming on, when thou wilt not be able to work? knowest thou not, that the riches of Gods goodness and long-suffering should lead thee to repentance? Rom. 2.4. O, remember, that abused patience will, ere long, give place to sin-revenging justice; and thou canst not promise to thy self one dayes respite, this night, O fool, thy soul may be required of thee, Luk. 12.20.]

4. His omniscience and omni-presence may be motive enough to set thee a work; now thy scruples and doubts are removed, thou needst not say, where shall I find the Lord? and will he hear when I call? for he filleth heaven and earth, he is every where, and from his presence thou canst not flye, Jer. 23.24. Ps. 139.7, 8. &c. and all things are naked before him, he knows our very thoughts a far off, before they arise in the heart, and are known to our selves, Heb. 4.13. Ps. 139.2. &c.

[ 32] 5. His eternity should make thee (as it did many Pagans who had not the light of the Scriptures, which thou mayst daily read) mind another life; ah! dost thou not know, that as the Lord liveth for ever, So he hath prepared for his honest supplicants(h) 1.77 an undefiled and incorruptible inheri∣tance

that fadeth not away? if it be not worth the asking, its worth nothing: Ah! what(i) 1.78 fools are we who labour and toil, and spend our time and strength for perishing trifles? or (as Plato called them) dreams, and will not so much as once seriously and diligently seek the kingdom of God, and the eternal crown of righteousnesse?

6. His omnipotence and fidelity may allure and invite the most stubborn and unwilling to the frequent practise of this heavenly exercise; he hath promised; and he is able to do great things for his honest supplicants, will ye so far envy your own happiness as not to become one of those? all of us would be great and mighty, but alas! few take the right course; for only the praying Christian, is(k) 1.79 strengthned with all(l) 1.80 might; and thus in some sense may be called Almighty; all his strength is borrowed and depen∣dent on the first fountain, but thus (though the world be∣lieve it not), he is very strong; nay, saith(m) 1.81 Chryso∣stom, there is nothing more strong and mighty then a pray∣ing soul; prayer (saith(n) 1.82 another) hath a shadow of omni∣potence in it, it sets infinit power a work for fulfilling thy desires, and(o) 1.83 maketh the Church(p) 1.84 terrible as an army with banners: enemies at length will be forced to put to their seal to this truth, what ever success and prosperity they may meet with for a while; when the day of Gods power cometh, the Lord will send the rod of his strength out of Zion, and will rule in the midst of his enemies, Psal. 110.2, 3, 5, 6. It was said of zealous Luther, potuit quicquid voluit; he could do what he would; but may not the same be said of every believer? doth not our blessed Lord say as much, while he promiseth, to give to such whatsoever they shall ask in his name, Joh. 14.13, 14. Joh. 16.23. &c. But ah! who hath believed his report? who maketh not God a lyar by distrusting this sure word of promise? ye will not take Gods word, therefore ye will not pray; ye will not rest on Gods bond, and therefore ye

look on the promises as no great encouragments to holiness O, if this one word were soundly believed! though love to God or to our duty did not prevail with us, yet self-love would often send us to the throne; but you may as well question all the Scriptures, as any one word or portion of them; and this promise of audience (so often repeated to cure thy unbelief) must be more sure then all the bonds and evidences in the world; it being easier for heaven and erath to pass, then one jot or title of Gods Word to fail and not be fulfilled, Luk. 16.17., Mat. 5.18. Hence Davids(q) 1.85 confidence, Ps. 46. though the earth were removed, &c. yet he would not fear. Ah! wilt thou who art called a Christian, and who wouldst be reputed a believer, dis∣pute and debate, question or deny any part of the holy Scriptures, while the devils believe, and give such a full and firm assent to every word that(r) 1.86 proceedeth out of Gods mouth?(s) 1.87 they believe and tremble, and wilt not thou believe and rejoyce, believe and love, and draw nigh to him in full(t) 1.88 assurance of faith. Alwayes, ye who rest in a state of unbelief, and who lodge and entertain such thoughts as ye will not be able to carry to hell with you, ye who would say (if ye were not ashamed to speak out your atheism and unbelief) what a(u) 1.89 blasphemous Pamphleter once said;(x) 1.90 O (said he) if I had the Kings word in stead of Gods; and if King James would say what the Apostle James said; and would promise to give me whatsoever I should ask; I should not be such a stranger at Court, as I am in the sanctuary. I have (I say) to you, O blasphemous Atheists (who thus undervalue the rich promises of God, and will not be at the pains to plead them at the throne of Grace, a sad message from the Lord, and a dreadfull prayer against you, who will not pray for your selves; that the

Lord would pour out his fury and wrath upon you; that finding the efficacy of that imprecation, ye might once learn to believe that the effectual fervent(y) 1.91 prayer of the righte∣ous availeth much: the words are most terrible, and O! if they were more pondered by secure Atheists, we shall only offer these four or five observations which deserve our seri∣ous meditation, and shall not now stay to(z) 1.92 press this ex∣hortation further: And, 1. it would be considered that this dreadfull imprecation is doubled, and set down in two seve∣ral Scriptures, by two heavenly messengers, without any considerable variation, either in matter or words; viz. by the Psalmist (whether David or Asaph, its needless to en∣quire now) Ps. 79.6. and by the Prophet Jeremiah, chap. 10.25. And I may say (with(a) 1.93 Joseph to Pharoah con∣cerning his dreams) that this threatning is doubled, because it is established by God; and God will shortly bring it to pass, however mockers may slight this sad doom, and put it far from them. 2. It would be observed, that this threat∣ning is not concerning some outward and temporal stroke and judgement, but concerning the fury and indignation of him who is of(b) 1.94 terrible Majesty, the(c) 1.95 power of whose wrath cannot be known till it be felt in hell. 3. That they who call not upon God are classed, and put in one category with Heathens and Pagans; what ever be their Church-priviledges and outward profession, yet truly, and in Gods esteem, such Atheists are not better, but rather worse then Barbarians. 4. That it shall not excuse them, nor guard them from the stroke of Gods fury, that they are many, though they be kingdoms and families, though they be never so mighty and numerous, the Lords(d) 1.96 right hand shall find them out, and shall make them as a fiery oven, add he will swallow them up in his Wrath. 5. That this judgment is denoun∣ced prayer-wayes; certainly the servants of God did not delight in their ruine, whom they were obliged to(e) 1.97 ho∣nour and(f) 1.98 love as men and brethren; but the Lord having commanded, they must obey; and must not only fore-tell the inevitable destruction of those wretches, but also repre∣sent it in a prayer to God, for the greater terror and con∣viction

of those who should read their own names in that dreadfull imprecation. But such as will not now cry to the(g) 1.99 rock of salvation, and(h) 1.100 seek his face while he may be found, shall ere it be long, cry to the mountains and rocks to destroy them, fall on them, and hide them from his face, Rev. 6.16. Now he lovingly inviteth you to draw nigh to him, and offers you the help of his Spirit, and ye will not come; but nill ye, will ye, in that day of his wrath, when ye shall not be(i) 1.101 able to stand before him, ye shall be brought before his Tribunal to be judged, 2 Cor. 5.10. such as in their life derided holiness, and said it was in vain to call upon God, will then say in vain, (with the foolish Virgins, Mat. 25.11.) Lord, Lord, open to us. O! if thou wouldst know in this thy day the things that belong to thy peace, before they be hid from thine eyes, Luk. 19.42.

Notes

• (a) 1.1

  Colos. 1.10.
• (b) 1.2

  Rev. 21.9.
• (c) 1.3

  Joh. 12.43. Rom. 2.29.
• (d) 1.4

  1 Cor. 11.14.
• (e) 1.5

  Ideo apud varias ho∣minum natio∣nes quicunque no nen aliquod sibi ducevirtu∣te vindicavere, circa precum crationumque studiase exer∣cucrunt, ut apud Jndos Brachmanae, apud Persas Magi, inter Graecos Theo¦logi, in Assy∣riis, Chaldei, &c. Fran. Venet. de harm. mundi cant. 3. ton. 6. cap. 15 Ora∣re nobis pro∣prium est, ut Plato, Porphy∣rius, Jambli∣cus, & Pro∣clus docents totum genus humanum om∣ni tempore om∣ni loco, emne∣que natione divinis preci∣bus ded••tum suit, ibid, cant. 1. to••. 1 cap. 16.
• (f) 1.6

  Hence Phocylides his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and the Pythagorean verses, their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Plutarch his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is ac∣knowledged to be a funda∣mental prin∣ciple known to all men; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith Zeno∣phon) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that this general doth clearly comprehend our case, none (I think) will deny.
• (g) 1.7

  Qui nescit orara, discat navigare.
• (h) 1.8

  Isa. 6.10.
• (i) 1.9

  Mat. 7.7 3.
• (k) 1.10

  2 Cor. 3.5.
• (l) 1.11

  Joh. 16.23.
• (m) 1.12

  Jer. 10.25.
• (n) 1.13

  Ps. 78.6, 7. &c.
• (o) 1.14

  2 Tim. 3.16, 17.
• (p) 1.15

  Ps. 50.15.
• (q) 1.16

  Ps. 17.8. Ps. 36.7. Ps. 57.1. Ps. 63.7.
• (r) 1.17

  Ps. 50.15.
• (s) 1.18

  1 Tim: 4.4, 5.
• (t) 1.19

  Ezek. 36.37. Mat. 7.7.
• (u) 1.20

  Ps. 145.19.
• (x) 1.21

  Col. 1.9, 10, 11.
• (y) 1.22

  Mat. 25.27, 28
• (z) 1.23

  Cant. 5.6.
• (a) 1.24

  Ps. 80.18.
• (b) 1.25

  1 Pet. 5.10.
• (c) 1.26

  Mat. 9.12.
• (d) 1.27

  Ps. 50.3, 4.9.11.
• (e) 1.28

  Zech. 3.1.
• (f) 1.29

  See Part 3. Chap. 2. Sect. 2.
• (g) 1.30

  Gen. 4.10.
• (h) 1.31

  Heb 11.24.
• (i) 1.32

  Mat. 26, 41.
• (k) 1.33

  1 Pet. 5.8, 9, 10.
• (l) 1.34

  Phil. 4.6.
• (m) 1.35

  Rev 1.6.
• (n) 1.36

  Joh. 15.15. Ps. 25.14.
• (o) 1.37

  2 Sam. 16.17.
• (p) 1.38

  Deut. 32.6.
• (q) 1.39

  Cor. 11.2.
• (r) 1.40

  2 Cor. 6.18.
• (s) 1.41

  Joh. 13.13.
• (t) 1.42

  Hinc Aca∣demici non∣nulli orbos il∣los & utris{que} carentes pa∣rentibus dice∣bant qui orati∣onibus preci∣bus{que} spretis ad superiorem dívinamque naturam con∣verti neglige∣bant. Franc. Venet. cant. 3. ton. 6. cap. 15.
• (u) 1.43

  Jer. 8.20.
• (x) 1.44

  Cant. 8.8.
• (y) 1.45

  Act. 16.9.
• (z) 1.46

  1 Pet. 2.11.
• (a) 1.47

  2 Cor. 5.6.
• (b) 1.48

  Job. 21 2.
• (c) 1.49

  Quare cum tantum sit bonum no∣stra petitio, merito, Clem. Alex. lib 7. strom. dicebat, plus paratum debere esse bominem pe∣tere, & etiam si non impetret; quam impetra∣re non peten∣do: adeo ex imium bonum. est petitio, si recte fiat. Fran. Tolot. in Joan. 16. v 26.
• (d) 1.50

  Ps. 116.1.
• (e) 1.51

  2 Cor. 5.17.
• (f) 1.52

  Jam. 5.15.
• (g) 1.53

  Job, 15.4.
• (h) 1.54

  Col. 1.9, 10.
• (i) 1.55

  Luk. 15 17.
• (k) 1.56

  Ps. 103.3.
• (l) 1.57

  Joh. 2.27.
• (m) 1.58

  Luk. 15.17.
• (n) 1.59

  Joh. 14.13.
• (o) 1.60

  Isa. 30.21.
• (p) 1.61

  Isa. 58.1.
• (q) 1.62

  Ps. 29.4.
• (r) 1.63

  Isa 43.11.
• (s) 1.64

  Ps. 16.2.
• (t) 1.65

  Job, 22.2. Rom. 11.35, 36.
• (u) 1.66

  It is a sure rule (saith Dr. Preston Saint exer: serm. 1.) what we win with prayer, we wear with thankfulness.
• (x) 1.67

  Plato tom. 1. Alci∣biad. 2. pag. (mihi) 137.
• (y) 1.68

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (in∣terprete Fici∣no) bona verba.
• (z) 1.69

  Albeit Plato, by way of dialogue, brings in So∣crates, making this interpre∣tation accord∣ing to his usual maner; which Ficinus (in his life prefix¦ed to his works) ascrib∣eth to his mo∣desty and gra∣titude toward his Master
• (a) 1.70

  Micah 6.6.8.
• (b) 1.71

  Phil. 4.6.
• (c) 1.72

  Ezek. 33.11.
• (d) 1.73

  Hos. 12.4.
• (e) 1.74

  Ezek. 33.11.
• (f) 1.75

  Joh. 14 6.
• (g) 1.76

  Joh. 10.7.9.
• (h) 1.77

  1 Pet. 1.4.
• (i) 1.78

  Repetebat (Plato scil.) quotidie sola aeterna esse ve∣ra temperalia vero verisim∣lia, & quae sensus appetit aut times nihil aliud es∣se quam som∣nia: ita{que} haec omnia penitus esse contem∣nenda; & ut mala vitentur quibus iplenus est mundus ad aeter••a confu∣giendum. Mar∣sil. Fi••. in vi∣ta Platonis. 33.
• (k) 1.79

  According to Pauls pray∣er, Col. 1.9.11.
• (l) 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.81

  Nihil est homine orante potentius. Chrysost. as he is cited by the Author of a treaty of pa∣cification, pag. 57.
• (n) 1.82

  Jenk. ••n Jude 21.
• (o) 1.83

  Mr. Sam. Clark in his examples, pog. (mihi) 504. reports that some Princes professed they feared more the prayers of some Saints, then an army of twenty thousand men.
• (p) 1.84

  Cant. 6.4.10.
• (q) 1.85

  Which some call Lu∣thers Psalms, because when he met with any trouble or difficulty, he ran to it as his city of refuge, and was not diseppointed.
• (r) 1.86

  Isa. 55.11.
• (s) 1.87

  Jam. 2.19.
• (t) 1.88

  Heb, 10.22.
• (u) 1.89

  Whether he did vent this blasphemy in his own name, or ex∣pressing the thoughts of too many, we need not en∣quire; we will not undertake his vindication who speaks nothing for him self.
• (x) 1.90

  Qui petit acci∣piet Jacobus Apostolus inquit: O si Jacobus Rex mihi dicat idem, Whites Sermon on Dan. 9.25. pag. 13.
• (y) 1.91

  Jam. 5.16.
• (z) 1.92

  See the Preface and Part 2. Chap. 2. Sect. 2.
• (a) 1.93

  Gen. 41.32.
• (b) 1.94

  Job, 37.22.
• (c) 1.95

  Ps. 90.11.
• (d) 1.96

  Ps. 21.8, 9,
• (e) 1.97

  1 Pet. 2.17.
• (f) 1.98

  Gal. 5.4.
• (g) 1.99

  Deut 32.15. 2 Sam. 22.47. &c.
• (h) 1.100

  Is. 55.6.
• (i) 1.101

  Rev. 6.••7.