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. 2. Objections answered, and this Queree considered, whether prayer may be said to move him with* 1.1 whom is no va∣riableness, neither shadow of turning.

Dan. 9.2, 3. I Daniel understood the number of the years, — that he would accomplish seventy years in the deso∣lation of Jerusalem; and I set my face unto the Lord God, to seek by prayer and supplications, &c.

Jon. 3.8, 9, 10. Let man and beast be covered with sack∣cloath, and cry mightily unto God — And God saw their works — and repented of the evil that he had said that he would do unto them, and he did it not.

THere be scarce any material question and case handled in this Treatise, from whence we could not gather some one or moe objections which might be here propounded; as, [Obj. 1] 1. Obj. I cannot pray, I know not what to ask as I ought. Ans. See where our strength lyeth,* 1.2 and from whence help may be brought, Part 1. chap. 9.

[Obj. 2] 2 Obj. But I am dull and indisposed, and am not in a fit condition and frame of spirit to speak with God.* 1.3 Ans. How thou mayest maintain and recover a praying disposition, see Part 3. chap. 2.

[Obj. 3] 3 Obj. O! but the mercies I stand in need of are great; and second causes are far off, and I see litle probability of suc∣cess. Ans. See supports for strengthening thy faith,* 1.4 Part 2. chap. 2. sect. 2. and Part 1. from Christs intercession, ch. ••. sect, 1. and from Christs death, chap. 8.

[Obj. 4] 4 Obj. Ah! but I fear lest I be an enemy, and the Lord prove a consuming fire, if I should draw nigh to him; and were it not better to stay away, then to cast my self in the fire? Ans. Whatever be thy fear, yet thou must draw nigh to him or perish; if thou wilt come in sincerity,* 1.5 there is hope, but otherwise he will come against thee to tear thee in peeces: See thy duty vindicated, obstructions removed, and encouragements held forth, Part. 1. chap 5. sect. 3.

[Obj. 5] 5 Obj. O! but I fear lest the day of grace and the accep∣table time be past; and that it were in vain for me now to seek the Lord. Ans. Ye have this case discussed, and this plea removed here,* 1.6 chap. 2. sect. 2.

[Obj. 6] 6 Obj. But I cannot call God Father, nor follow that copy Christ hath set down, and according to which every sup∣plicant must frame his prayers, Mat. 6.9. Luk. 11.2. Ans. Either thou art a child of light walking in darkness,* 1.7 and thy case is propounded, Part 3. chap. 1. sect. 1. page 560. or, thou art yet in the bond of iniquity, but wouldst fain shake off those grievous fetters, and then I have spoken to thy case, Part 1. chap. 5. sect. 3. And now let me only tell thee, though God be not yet thy Father reapse & à parte rei, thou not being as yet begotten, born and regenerated by his Spirit; yet he is thy Father voto ac desiderio, (& for∣tassè etiam decreto ac aeterna electione) as to the longing and desire of thy heart, (and perhaps as to his secret pur∣pose and decree) otherwise, if thou dost not so much as de∣sire to have such a Father, and to stand under the sweet re∣lation of an obedient son, thou hast no(a) 1.8 part nor lot in this mater; what hast thou to do to take his Covenant in

thy mouth? or to lay hold on any federal relation to him? Ps. 50.16. But, if thou wish and desire, if that be the one thing thou wouldst ask, if thou wert put in Solomons case, 1 King. 2.5. wh••t? mayest thou not thus call him thy Father? thou hast a s••rt of claim by this thy desire, unto that high re∣lation which the Lord will never challenge nor upbraid thee for laying hold on it, unless thou forfeit that plea, by(b) 1.9 re∣turning, with the dog, to thy vomit; for, sincere w••shes and(c) 1.10 desires pass as current money in the Kingdom of Heaven.

But not to insist on particulars, which might here be multi∣plyed, if that labour had not been prevented by handling them in their proper places, (neither could they have been there omitted, without much confusion and deficiency, and many needless repetitions here) There is one objection, which like(d) 1.11 Saul among the people, is by head and shoulders higher then all the rest; and it is this, many have what their(e) 1.12 hearts can desire and more, who yet make no conscience to call upon God, but cast off fear, and restrain prayer before him: and on the other hand, the Saints for the most part are(f) killed all the day long, and are counted as sheep for the slaughter: and are (g) made as the filth of the world, and the off-scouring of all things: they ask, but receive not; they seek, but find not; they knock, but it is not opened unto them; what then doth prayer avail? and what truth is there in the many promises that are made to it? Ans. This is that mountain which blind Atheists cannot look over;* 1.13 this is the stumbling block on which they fall and cannot rise again, and which often hath proven a sore temptation, tryal and exercise to the Saints; therefore we spak to it at so great length here, chap. 1. where we shew, 1. that prayer could not want an answer; 2. that no good thing was with-held from honest supplicants; and, 3. that no good thing was enjoyed but by prayer; and that the mercies of prayerless souls were cursed, and all the crosses of the godly were blessed, &c.

We come now to the objections that belong to this place, and we shall only name these few;* 1.14 and, 1. some may object and say, the Lord knoweth what we stand in need of,

Mat. 6.32. wherefore should we then labour to make our re∣quests(h) 1.15 known to him by prayer?* 1.16 Ans. We do not pray to God that we might inform him of our wants, but that we may obtain a supply of our wants; though a father know what his son standeth in need of, yet he will have him to ask, that thereby he may testifie his subjection to, reverence of, and dependance on his father. You will say, but why then doth the Apostle exhort us to make our requests known to God? Ans. 1. with(i) 1.17 Zanchius and Cajetan, that the Apostle speaks not there of simple knowledge, but of such a knowledge as importeth an approbation; and thus Christ in the day of judgment will say to hypocrits, depart from me, I know ye not. And then the sense will be [let your requests be such, as that they may be accepted and ap∣proven of God; ask only such things as are lawfull and honest.] 2. Its(k) 1.18 answered, that the Apostle there con∣demneth pharisa••cal boasting, as if he had said [let it suffice, that your requests are known to God; when ye pray, do not (like the Pharisees) sound a trumpet, Mat. 6.5, 6.] But as to the present difficulty we would rather answer, 3. that the Apostle, by(l) 1.19 making known, doth not hold forth any kind of information, but a simple representation and intimation of our requests to the all seeing eye of God, from whom nothing can be hid, and thus to make known to God, importeth only a communication and laying out of our desires before the Lord: And the reason of that expres∣sion may be, 1. because such a communication and represen∣tation among men doth often bring along with it some light and information; 2. because on our part there is a readiness and willingness that God should know and search our hearts; but that the Lords omniscience is no discharge, nor discou∣ragement to pray; but on the contrary a notable engagement and motive thereto, may appear from that conclusion which our blessed Lord immediatly subjoyneth, Mat. 6.33. (and whom shall we think to reason best? and whether shall we hearken to his inference, or to that which is held forth in the objection?) after he had told that our father knows our wants and need, he exhorteth us to(m) 1.20 seek, and shows

after what order and manner we should seek; the considera∣tion of Gods infinit knowledge should strongly draw us in to him; ah! who would not come to him who knoweth who we are, what is our condition, and what would do us good, and who will hear us whensoever we call upon him? but what a comfortless work must it be for poor Pagans to run to their idols, who have eyes but see not, and ears but hear not, Ps. 115.5, 6, 8.

But again,* 1.21 you will say, the Lord hath from all eternity appointed and determined what shall come to pass in time, what he will do unto, or bestow upon the children of men; and his purposes and decrees are unalterable; and therefore prayer must be to no purpose; it can neither be better nor worse with us, whether we pray or not, for Gods purpose what ever it be, must stand, Job. 23.13. Ps. 33.11. Prov. 19.21. Isa. 46.10. Heb. 6.17. &c. The great moralist Seneca propounds the same objection in the name of those who pleaded for blind fortune, and an inevitable neces∣sity in all sublunary events; thus [(n) 1.22 what ye would pray for, is either to come to pass or not; if it be future, whe∣ther ye pray or not, it must be; and if it be not decreed and to come, thy prayers will not m••ke it to be.] To which dilemma he answereth, that the third member (which is true) is left out; viz. that it is to c••me to pass, if thou pray; and so not to come to pass if thou pray not: and thus (saith(o) 1.23 he) our prayers fall as well under fate and destiny as other events. Which answer being purged from the Pa∣gan dialect, will serve our turn: we must not separat the from the means, as if the one did not as well as the other, fall under the counsell and decree of God; and as if his pur∣pose were not as infallible concerning the means, as concern∣ing the end; concerning thy praying, as his giving what thou desirest. And this objection hath no other ground but these two most gross errors, viz. 1. that the Lord in his eternal counsel hath decreed the end, but not the means; 2. that the Lord hath not appointed and fixed a connexion between the means and the end. We will not so far digress as to show the absurdity of both those principles, but these

being rejected as unworthy to be owned by any who profes∣seth himself a Christian, yea, or to know the first principles of reason; the decrees of God are so far from discharging us of our duty, that they may be a notable encouragment there∣to; and particularly as to prayer. Thus Daniel knowing, not only that the Lord had determined the time of Israels captivity, but also what that time was, takes encouragment from thence to pray for the decreed mercy, Dan. 9.2, 3, 16. &c. And though we had no particular revelation as to the event, yet when we consider the wisdom and unchange∣ableness of Gods counsell, we may very confidently go to the throne of grace, expecting that he (who hath appointed no∣thing in vain) having put a word in our mouth, will also fill our hands: and his decree being immutable, and he having appointed prayer to be a mean for obtaining what we stand in need of, and promised success thereto, we need not fear, lest he cause us(p) 1.24 seek his face in vain. Why then should we vex our selves with unwarrantable and needless questions concerning Gods decrees? or ask whether he hath decreed to give or with-hold such a mercy? Thou art beyond thy sphere, and wilt find no place to rest, so long as thou wan∣ders in this wilderness; the decrees of God are a depth thou canst not fathom, secret things belong unto the Lord our God, but he hath revealed to us our duty, that we may do all the words of his law, Deut. 29.29. Let us not then be anxious concerning events; the Lord knoweth what he will do, and what is best to be done to us and for us; but let us be sollicitous concerning our duty, committing the success to him who will with-hold no good thing from his honest servants, nor suffer one word of promise to want its accom∣plishment; let us not then ask what God will do? but what we should do? and if nothing will satisfie our curiosity untill we be acquainted with Gods secrets, let us then take the right course; let us not thus begin at the wrong and upper∣most end of the ladder, and descend, before we ascend; it were better and safer to learn from our way and work some thing of Gods purpose concerning us, then to enquire after our duty in the Lords secret decrees, which are no other∣wayes

revealed to us, but by his Word and Works. If then, 1. thou hast a promise; and, 2. if thou meet with strength for doing thy duty, thou may'st prophesie the event and success (without any hazard of being accounted an enthusiast) for thou mayst know, that what ever be the Lords decrees concerning the futurition of events, yet there is no decree which needs, 1. discourage thee who art in sin∣cerity seeking his face; or which, 2. can(q) 1.25 warrant thee to neglect the means, and say it were to no purpose to call upon God; neither, 3. is there any decree in God to cross his promises, or to bind up his hands from fulfilling the desires of all them who call upon him in truth.

But we like not the work, and any thing will serve for a plea and excuse to lye by: Ah! is it not lamentable, that such as scarce can speak sense, or to purpose in any other business, yet will argue with such subtilty, and prove such egregious sophisters for deceiving and ruining their own souls? certainly Sathan must have no small hand herein: and it doth not a litle discover our natural enmity at holiness and the wayes of God, that we are so(r) 1.26 wise to do evil, and to provide covers for hiding from our eyes the way of life; while as otherwise we are foolish and ignorant, and have no knowledge to do good: Is it not strange to hear those persons talk of the decrees of God, who never yet seriously minded, and know little of their duty; and to bring a reason from the secret purpose of the most high for them to be idle, and neglect the means of salvation and to destroy their own souls? Ah! what do such fools mean? is not their soul of far more worth and excellency then their body, and the im∣mortal crown of glory then their perishing trifles and worldly enjoyments? why do they not then first try those desperat conclusions upon these base and worthless things, before they put their soul and eternal happiness to such a venture and ha∣zard? why do they not say, what needs us rise early and go to bed late at night, what needs us till and sow? &c. for if the Lord hath decreed to give us a large and plenteous harvest, it must be so, whether we be at so much pains and travel or no; and if the Lord hath determined to with-hold the

encrease, our labour and pains will not do the turn: and why should we eat, drink, sleep? for if the Lord hath ap∣pointed us to live to such a time, we must live so long, whe∣ther we eat or not: and if he hath numbered our dayes, and the set time of our departure be at hand, our eating and drinking will not prolong our dayes; if any, upon this ac∣count, would labour to(r) 1.27 disswade us from using the means for our bodily life and accommodation in the world; we could tell them, that it is not for us to meddle with Gods decrees, but it behoveth us to use the means, and to wait upon him (so some will speak who little mind his providence) for the success; and with what disdain would ye abominat and mock him who should in earnest reason thus? and yet upon this very ground ye will become careless and negligent in matters of soul-concernment; as if it were in vain to take pains for eternal life, and to work out your own salvation.

But we may to far better purpose retort this argument, and draw an encouragment to duty from the immutability of Gods decrees, (as hath been already hinted at) and conclude, that if the Lord (who is unchangeable and immu∣table in his purposes) hath(s) 1.28 appointed such and such

means for obtaining such and such ends, and hath fixed such an order and connexion between the means and the end; if he, I say, inable us to do our duty, and if we prove so wise as to follow the right way, and use the means; we may be confident of the success, and that our labour shall not be in vain.

But it may yet be objected, that the Lord having freely promised to give what we stand in need of,* 1.29 and to with∣hold no good thing from them that walk uprightly, Ps. 83.11. &c. it seemeth needless to interpose our prayers and requests. Ans. Albeit the promises be altogether free, yet the Lord calls for our prayers as a part of that worship we owe to him; to testifie our dependance on him; and to show his delight in prayer; that we may be fitted to receive, and the more engaged to improve aright what he giveth; and to return to him the sacrifice of praise: nay, the Lord thereby not only procures our good, (O! what an effectual mean is fervent prayer to take the heart off the world, to strengthen our faith, enflame our love, &c.) but provides for our honour also: Oh (saith(t) 1.30 Chrysostom) consider, O man! what honour and happiness is conferred on thee while thou art admitted familiarly to converse with God and Christ, to propound what thou wilt, and to ask whatso∣ever thou desirest. O! how would we prize such familiarity with an earthly King? and what an honour and high favour would we esteem it? but while we are allowed and invited to this liberty with the King of Kings, how do we under∣value that admirable mercy and priviledge? and as this heavenly employment of it self is so honourable and excel∣lent, So usually it brings with it much beauty to him who is employed in it; then the Lord manifests his glory to the soul, and lets it enjoy, as it were, a heaven upon earth, then the(u) 1.31 honey and the honey-comb is set before thee, and thou art invited to eat; the soul (saith(x) 1.32 one) of a praying Saint is sometimes in a sort transfigured, and shine∣eth as Christs body on mount Tabor. Ah! from whence should heat and light come, if not from the Sun? it is no wonder then though such as hide and cover themselves from

its beams,(y) 1.33 walk in darkness, and sit in the cold region and shadow of death.

But though thus we be obliged to pray, though the ho∣nour of our Master and our own good, do call for diligence herein; yet is the promise no less free then if there were no such condition required on our part; our prayers are not our money, nor a price for what we receive: will any man think that we give not freely to these beggers, who importunatly cry at our doors? and yet there is here some sort of debt and obligation lying on us to pity those who are in misery; but there is no obligation lying upon the Almighty to hear us when we cry: nay, were it not that the promises are altogether free, notwithstanding of any condition to be per∣formed by us, or any qualification required on our part, it were in vain for us to pray, or go about any duty, looking to the rich recompence and reward which the promise holds forth; since though we did all we can (yea though we could perfectly obey all the Commands) yet are but unprofitable servants, Luk. 17.10. when we pay our debt, we do not(z) 1.34 oblige the creditor to bestow new favours on us: but ah! how defective and imperfect are our best performances? Isa. 64.6. I grant, that among men, there may be so much trouble and travel in seeking and warting on, that an answer may be too(a) 1.35 dear coft by the supplicant; and yet even thus thy supplication doth not profit him to whom thou makes thy adress; far less can our prayers and service extend to the Lord, Ps. 16.2. if thou be righteous, what givest thou him? or what receiveth he off thine hand? Job, 35.7.

Lastly, it may be objected, that the father himself loveth us, and what need we then ask any thing from him? his love will cry and prevail, though we were silent; and thus our blessed Lord tells his disciples, that upon this very ac∣count, viz. because the father loved them he would not, he

needed not pray for them, Joh. 16.26, 27. And upon this same ground we may further argue thus, thou art, O man, either a reprobat, and an object of Gods hatred, and cer∣tainly thy prayers cannot prevail, for thou not being in Christ, canst not obtain access, Eph. 2.18. Eph. 3.12. or else thou art one of his elect and precious ones, and to what purpose wouldst thou pray? wouldst thou move his bowels, and have them turned towards thee; that is already done, the Father loveth thee, and is more ready to give, then thou to receive; and if he were not, could thy prayers move and change him?* 1.36 Ans. The Lords love is so far from giving a discharge from prayer, that upon this very account he cal s for our prayers, Cant. 2.14. because the Lord loveth us, therefore he delighteth in our prayers, Prov. 15.8. compared with, ver. 9. as a tender(b) 1.37 father, because he loveth his child, will have him come and ask; the sons presence and voice is sweet to him, and therefore he will not at the first haply give him, but lets him stay and renew his request, and add pleas and arguments; and therefore though our asking be not the true and proper cause (albeit it be a mean which his wisdom and love hath made choyce of) why he giveth, yet he will have us ask as for other reasons, (some of which were hinted at in answer to the foregoing objection) so especially because he loveth us; neither the Lords promise nor purpose to give, nor his love and father∣ly affection toward us, can hinder the Lord from saying to us, (in reference to all our mercies, what he said to his an∣cient people, Ezek. 36.37. concerning the mercies there promised) I will yet for this be enquired of by my people, to do it for them. It is true, the Lord often(c) 1.38 prevents us with his mercies, Isa. 65.24, but not to take us off, but the more to engage and encourage us to pray and praise him.

As to the place, Joh. 16.26, 27. Christ doth not there deny that he will pray for them, that being contrary both

to his promise and practice; but he would there lead his dis∣ciples in to the fountain and principal cause of all their mer∣cies, viz. the eternal love and free grace of God, which did put a difference between them and others, from which fountain, through his blood, all our mercies do stow; so that not only our weak and imperfect prayers, but also his most effectual and powerfull intercession is but a mean for obtaining and conveighing to us those mercies, which our gracious Father, of his meer good pleasure and love in Christ Jesus, hath appointed and prepared for us from all eternity; as we have shown at length, and vindicated this place, Part 1. Chap. 5. Sect. 1. Pag. 68. Christs scope there is not to exclude his intercession, but to prefer the Fathers love and his death, and to prevent that mistake that is inci∣dent to mourning sinners, ah! (think they) Christ is mer∣cifull and tender-hearted toward sinners, (else he would not have shed his precious blood for them) but we are afraid lest God prove a consuming fire to us, and pursue us with his justice: O, but saith our blessed Lord, I would not have you (even after your eyes are opened to see my love in laying down my life for you, and going to heaven to prepare a place and to intercede for you) so to look on my death and intercession, and my kindness toward you thus sealed and manifested by such convincing demonstrations, as to exclude the father and to imagine that he hated you, and were un∣willing to do you good, for (saith he) the father himself loveth you: And though I did not intercede for you, yet having elected you to obtain salvation through my blood, he would show mercy on you no less then on your fore∣fathers, who had not the benefit of my intercession: the love of the Father is the first fountain of all our mercies, for though we were elected in Christ, yet the free love of God (who is Father, Son and holy Ghost) in order did preceed every thing that can fall under the notion and consideration of a mean; hence its said, that God so loved the world that he gave his only begotten Son, &c. Joh, 3.16. 1 Joh. 4.9, 10.

And now we may(d) 1.39 retort this and the preceeding objecti∣on, which are so far from holding forth a discharge from, and discouragment to pray, that in both we have a notable encouragment and engagement to this duty; ah! what can more sweetly and strongly draw a poor indigent sinner to the rich treasure, then the cords of the free promises? and where is there such a cordial for a fainting soul, that dare not look up to the throne of grace, as the consideration of Gods mer∣cy and fatherly love toward us in Christ? and what madness must it then be to make these become a heavy burden, and so many weights to press us down while we would lift up our hearts to the Lord, and to make those healing medicines be∣come deadly poyson to us? Ah! had not the Lord prevent∣ed us with his free love and gracious promises in Christ, what warrant had we more nor devils to draw nigh to God? but now having such a loving Father, such gracious Promises, and so great a Mediator and Advocat, we may come with boldness unto the throne of grace, that we may obtain mercy, and find grace to help in time of need, Eph. 3.11, 12. Eph. 1.13. Act. 26.6, 7. 1 Joh. 3.1. and 4.10.2. 2 Cor. 7.1. Heb. 4.16. &c.

As to the question, whether we intended by our prayers to move God? its commonly answered (and but briefly and in a word) that prayer works a change in us, but not in God, who of himself is willing to give, if we were ready to receive; he(e) 1.40 waits only that he may be gracious, and(f) 1.41 bless us indeed, and prayer enlargeth the heart, and those pleas and arguments we use in prayer do serve to strengthen our faith, and to beget such a holy, humble and confident frame of spirit, as the promise of audience doth require, and which will be ready to receive mercie aright, and to improve them to the honour of the Giver: and thus prayer is that rope, whereby

(as the Jesuit (g) Salmeron from the supposed Diony∣sius saith) we pull our vessel to the rock,(q) 1.42 but not the rock to us.

But albeit upon the matter this be a truth, yet not a satis∣factory answer to the question; for clearing of which, we would offer these few considerations; 1. it cannot be deny∣ed, that as the exercise of every grace is a mean for the growth and strengthening of it, and quickning the heart for for a communion with God, So in a speciall manner, that spiritual and heavenly exercise whereby in a solemn way we have access to, and(h) 1.43 fellowship with the Father and his Son Jesus Christ, doth not a little contribute for that end, Eph. 6.10. compared with, ver. 18. in prayer not one but several graces are exercised; and therefore, &c.

2. Its no less certain, that our prayers cannot change him, with whom is no variablness nor shadow of turning, Jam. 1.17. for he is in one mind, and who can turn him? Job, 23.13.

But yet, 3. prayer is a mean appointed by him for ob∣taining whatsoever we stand in need of, Mat. 7.7. &c. So that we may as (yea more) confidently expect a return to our prayers, as the husband-man the harvest after his plowing and sowing; and albeit the men of this world who live by sense, but are strangers to the noble life of faith, can sow in hope but not pray in hope; yet the generation of the faith∣full, who have learned to trust Gods Word, know that it is surer then the seasons of the year, or the word of natural causes promising success to their labours; and that though the season should dis-appoint the sower, and the most refi∣ned gold be turned to dross, yet the word of God will abide firm and sure for ever, 2 Pet. 1.23, 25. Ps. 12.6. Ps. 46.2. &c. and therefore such will rather forget to eat their bread, and neglect the most necessary labour and employment, then forbear to plead the promises at the throne of grace; nay, a most cruel decree and threatning

could not with-hold Daniel a for some few dayes from the throne, but he must pray, and so oft a day, though he should be cast into the Lyons den, Dan. 6.7, 10.

Yet, 4. though prayer be such a successfull and never-ly∣ing mean, though it be like the fruitfull womb that never miscarrieth, and the full breasts that alwayes yield milk, yet we need not enquire after its vertue and excellency, as if of it self it had any proportion with, or efficacy for, producing such great effects; for, 1. its nothing like natural causes which work by their strength and activity; neither, 2. hath prayer any morall causality by way of merit and deserving; ah! what worth and excellency can there be in it as it is our empty performance, having much dross and imperfection cleaving to it? but all its efficacy flows, 1. from Gods or∣dinance and appointment; he hath appointed it not only to be medium cultus, but also medium impetrationis; not only to be a means of worship, but also a channel for con∣veighing to us all the mercy and goodness the Lord hath pro∣mised; what ever hath the stamp of heaven on it, must be currant money, whatever the mettal otherwise be; and thus in baptism we look over the element, unto the ordi∣nance of God, and from thence expect the blessing; and thus the weak hand of prayer can bring home abundance of provi∣sion. 2. From the covenant and free promises of God, which, by prayer, we plead at the throne of grace; prayer layeth hold on Gods truth and fidelity, and therefore can∣not be sent away empty; and as the promises are the foun∣dation and ground whereon prayer is built, So prayer is an object of the promise, the Lord hath once and again given his Word concerning its success and prevalency; and he will fulfill that Word. 3. From our relation to God as a father, which, being pleaded in prayer, must prevail; that one word father (said noble(i) 1.44 Luther) coming from the heart of a son, exceeds the eloquence of Demosthenes, Cicero, and all the famous Orators in the world. 4. From Gods love to us, and delight in us and our prayers. 5. From the interest his Spirit hath in prayer, it being his work rather then ours. 6. From Christs blood, the altar whereon we offer this

spiritual sacrifice, and the price laid down for all our mercies. 7. From Christs intercession and concurring with us, &c. See Part 2. chap. 2. sect. 2.

Hence, 5. albeit the Almighty hath no delight in our pray∣ers and performances upon the account of gain and advantage to his all-sufficient Majesty, Job 22.3. Job 35.7, 8. yet he not only accepteth, but also delighteth in the prayer of the righteous, as a part of that homage we owe to him, and as a mean whereby he may communicat himself and do good to his children, Pro. 15.8. He(s) 1.45 delighteth in mercy, and there∣fore also in every mean whereby, and occasion wherein, he may exercise this most glorious Attribute.

Hence, 7. since the Lord delighteth in, and accepteth our prayers as means he hath appointed for deriving the blessing to us, since they alwayes prevail and meet with a gracious an∣swer, we may well say, that they move the Lord to shew mer∣cy upon us and do us good; for albeit in some cases, de Deo etiam vera dicere periculosum sit, as Austin once said, yet there is no hazard to speak with the Scriptures, and what is there clearly held forth: and do we not there read of the moving and sounding of Gods bowels? Isa. 63.15. Jer. 31.20. of his returning and repenting of the evil he had threatned, and leaving a blessing where he had begun to smite and curse, Joel, 2.13, 14. &c. And particularly as to prayer, is it not written, that after Nineveh had cryed mightily unto God, he turned and repented of the evil he had said he would do, and did it not? Jon. 3.10. And doth he not promise the same to every nation and person that turneth at his threat∣ning? Jer. 18.8. Ezek. 33.14. &c. And how often do the servants of God pray that he would turn from his fierce anger, and would turn to them? as, Ps. 25.16. Ps. 60.1. Ps. 62, 16. Ps. 86.16. &c. And did not Moses stand in the breach to turn away Gods wrath from his people? Ps. 106.23. And is it not said of Jacob, that he had power over the great Angel of the Covenant, and(t) 1.46 prevailed and got the vi∣ctory? Hos. 12.3, 4. May we not from these Scriptures, and particularly from what is reported of Jacobs wrestling conclude, that the more zeal and tenderness, the more faith

and confidence we express in prayer, the more strongly and feelingly we plead, the moe arguments and motives we press from his Word, the more we shall prevail, and that the more we are moved and affected while we pray, the more we do move and prevail with God? And I think strange that any should scruple to yield to this: but for preventing a mistake, it would be considered, that it were absured to imagine that the Lord could be moved or turned from his eternal pur∣pose and decree; thus there is(u) 1.47 no variableness with God, neither shadow of turning; but the Lord is said to be moved by prayer, 1. because he delighteth in it, and turneth from his anger and wrath against the supplicant; and, 2. because he changeth his work and dispensation, removing rods and judgements, and bestowing mercies in stead of these; and thus prayer as his own Ordinance, through the promise in Christ, moveth him and prevaileth with him.

Thus, 8. it would be observed, that though turning, re∣pentance, &c. be only improperly and metaphorically at∣tributed to him in whom there is no shadow of change; yet there is ground for such an expression; 1. because he doth those things which creatures that are mutable do, when they are under these passions; so that the(x) 1.48 change is rather in Gods work and dispensations, then in his will and affecti∣ons: 2. because what useth to stir up these passions in men, in whom are some relicts of the Image of God, such grounds and motives have place here: and therefore, 3. if the Lord were capable of such affections, it might be supposed that these would beget them in him. Hence we may conclude, that since there is some sort of motive and occasion, and some effects and consequents of such passions as they are in men; that something metaphorically and analogically may be ascribed to God, removing all creature imperfections from him, in whom every thing, to our weak capacity and appre∣hension, is a mystery: and therefore, if any will further ask what Gods turning and repenting doth formally, properly and in it self import? We can say no more, but negatively,

that it cannot(y) 1.49 import any proper change and alteration in his will or knowledge; for his knowledge is infinite and can admit no adition, and his decrees fixed and immutable, and can admit no alteration; Known to the Lord are all his works from the beginning of the world, Act. 15.18. and his purpose and counsel must stand, Prov. 19.21. We must not then imagine, that any thing falls out beyond his expecta∣tion, or contrary to his eternal counsel and purpose, or with∣out his effectual providence: he did appoint and fore-know, and in due time did stir us up, and by his Spirit assist us, to pour out such prayers as should prevail with him, and which he would accept, hear and answer; and therefore, there can be no alteration nor change in him, since all things come to pass according to his eternal fore-knowledge, appointment and immutable decree: yet notwithstanding, since, 1. he altereth his dispensations by those means he hath appointed for that end; and, 2. since he is affected towards men and their wayes, according as he hath revealed himself in his Word; the wicked and their way being an abomination to him, and the righteous and their performances his delight; we may safely with the Scriptures say, that the prayers of the

righteous prevail, and have power with him, affect, and, as it were, move him. Hence the judicious Dr.(z) 1.50 Ames doth well describe prayer to be a religious offering up of our de∣sires to God, that he may thereby (as it were) be moved and affected. And hence (saith(a) 1.51 he) the Saints are said to strive and have power with God, and to help and concur for the doing and effectuating what they ask; and as in hearing the Word our will is moved toward God, so by prayer Gods will is moved towards us. And why should any scruple to say, that prayer moveth the Lord to shew mercy upon us, who are not, and need not be afraid to say, that the Lord is provoked to anger by, and moved to punish the wicked for, sin? What though our sins deserve punishment? but our prayers are not meritorious sacrifices; yet that difference is altogether impertinent, in order to the present case concern∣ing Gods immutability, which notwithstanding, as it is com∣monly said that sin doth move and provoke the Lord to wrath, why may it not also be said, that the prayer of the righteous doth move and prevail with him to show mercy? for, as if man had not sinned, the Lord would not have been angry against him nor inflicted any punishment; So if the Saints did not pray, they should not receive mercies from him, but would provoke him to wrath, and to afflict them; but their prayers are his delight, and a means to obtain what they stand in need of; and therefore, in some sort, they must (as it were) move and affect him.

Thus objections being answered, and obstructions removed, thou mayest be convinced, O man! that there is no hindrance nor impediment lying in thy way, but what carnal reason would suggest to hinder & discourage thee; if thine eyes were

opened, thou mightest(b) 1.52 discern some motive and encou∣ragement from thence for going about thy duty: and if ob∣jections do furnish arguments and motives, where can we cast our eyes and not behold some one or other motive and encouragement? We will not resume the several par∣ticulars mentioned, Sect. 1. only let me now, by way of conclusion, warn thee, that unless thou be a sincere supplicant, thou canst not glorifie God nor enjoy him for ever; thou canst not serve God, nor work out thine own salvation; which being joyned together, (as they cannot be separated) are our great business here in the world, and the one thing necessary. If thou callest not upon God, thou art a thief and a robber, in taking and using his goods without his leave; and sayest with those wretches, Ps. 12.4. Who is Lord over us? thou dost not acknowledge his propriety in all thou possessest, nor thy dependance on him, and subjection to him; thou lookest not upon thy mercies as talents, and dost not resolve to improve them for the Masters use, nor render to him the sacrifice of praise for what he hath intrusted thee with; the thief useth not to come and render thanks to the owner for what he stealed from him: if thou cast off prayer thou drawest down wrath, and openest the door that Gods judgements may enter in; and every business thou puttest thine hand unto, and every mercy thou enjoyest, cryeth (while thou art silent) to the heavens for a curse and plague to be poured out upon thee, for(c) 1.53 subjecting it to vanity, and imploying it against it's Maker; nay, if thou dost not call upon God, thou art a very Atheist, and profess what thou wilt, thou art in one class and rank with the heathen that know not God, and with them lying under the same curse and imprecation, Ps. 79.6. Jer. 10.25. We read of some desperat fools and mad atheists, who said in their heart, there is no God, Ps. 14.1. Ps. 53.1. but what is their mark and that chara∣cter whereby they may be known? in both Scriptures they are described to be men that call not upon God, Psal. 14.4. Psal. 53.4. As if the holy Spirit had said, would ye indeed know who is the heart-Atheist? [he is one who will not seek after God; who casteth off fear and restrain∣eth

prayer; God is not in all his thoughts.] All pray∣er-less souls are bigg with blasphemies; whatever re∣straint be upon their mouths, yet their way and course doth say, (and a little temptation might make them speak out) with those cursed ones, Job, 21.15. What is the Almighty that we should serve him? and what profit should we have if we pray unto him? Such as have no prayers, have no creed; and such as leave Gods door, are ready, with(d) 1.54 Saul, to run to the devils. O! then wouldst thou not have the throne of mercy become a throne of wrath and indignation unto thee? wouldst thou not have him whose judgment is true, account thee an Atheist? wouldst thou not become a prey to every temptation that would drive thee to destruction, and make thee in the day of distress to run to Sathan, thy sworn enemy and soul-murderer; cast out this dumb devil, let him not possess thy heart any longer, else he will be thy ruine and damna∣tion. But on the other hand, wouldst thou be happy here, and eternally hereafter? wouldst thou(e) 1.55 have fellowship with the Father and with his Son Jesus Christ? wouldst thou(f) 1.56 have power with God? wouldst thou have moyen in heaven, and have the Kings ear? wouldst thou have it said unto thee (as to her, Mat. 15.28.) be it unto thee as thou wilt, though thou shouldst ask not (as(g) 1.57 Herod once vainly proffered) the half of a kingdom only, but the whole; and not a corruptible inheritance, but a crown of glory that fadeth not a way? wouldst thou be in such a blessed and happy condition? O, then hearken to the exhortation, Col. 4.2. Rom. 12.12. Eph. 6.18. continue instant in prayer, watching thereunto with all perseverance.

And now let me, with dying (h) Moses, call heaven and earth to record against you this day,(h) 1.58 that I have set before you life and death, blessing and cursing: therefore chuse life; ah! will ye delay, or refuse; is there any question or difficulty in the matter? is there any comparison between life and death; cursing and blessing; eternal happiness and everlasting wo and misery? were it not that sinners are(i) 1.59 bewitched, befooled, and infatuated by Sathan; would they

(k) 1.60 prefer darkness to light, and(l) 1.61 forsake the fountain of living waters, and hew out to themselves broken cisterns that can hold no water? Oh!(m) 1.62 turn ye, turn ye, foolish self-destroying sinners; why will ye die, while life is offer∣ed unto you, and all that may make you happy and blessed for ever? doth not the Lord to day hold out all his treasures unto thee; and invite thee to(n) 1.63 buy at an easie rate? do but ask, ask what thou wilt, and it shall be(o) 1.64 given thee. O!(p) 1.65 if thou didst know, even thou, at least in this thy day, the things which belong unto thy peace, before they be hid from thine eyes. Ere it be long, this day of grace and acceptable time will be past; and if then thou be found among the number of despisers, thou wilt (but too late) be convinced of thy folly in contemning thine own mercies; that thou wouldst not be(q) 1.66 rich, thou wouldst not be(r) 1.67 honourable, and(s) 1.68 happy, that thou didst despise a crown, and wouldst not be a(t) 1.69 King and Priest unto God for ever and ever:(u) 1.70 Behold ye despisers, and wonder and perish.

Notes

• * 1.1

  Jam. 1.17.
• * 1.2

  Ans.
• * 1.3

  Ans.
• * 1.4

  Ans.
• * 1.5

  Ans.
• * 1.6

  Ans.
• * 1.7

  Ans.
• (a) 1.8

  Act. 8.21.
• (b) 1.9

  2 Pet. 2.20, 21, 22.
• (c) 1.10

  Mat. 5 6.
• (d) 1.11

  1 Sam. 10.23 7 Obj.
• (e) 1.12

  Job. 21.7.14, 15. Ps. 73.7. qfq Ps. 44 22. qgq 1 Cor. 4.13.
• * 1.13

  Ans.
• * 1.14

  Obj.
• (h) 1.15

  Phil. 4.6.
• * 1.16

  Ans.
• (i) 1.17

  Zanch in Phi••. 4.6. Cajet. ibid.
• (k) 1.18

  Apud Zanch. ibid.
• (l) 1.19

  Per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (m) 1.20

  Quaerite ore & op••re; preeibus & laboribus.
• * 1.21

  Obj. 9.
• (n) 1.22

  Aut fu∣turum est quod pr••caris, aut non si fu∣turum est, etiamsi non susce peris vota fiet: Si non est futurum, etiamsi susce∣peris vota, non fiet. Hu••c dilemmati respondit Se∣neca mediam inter ista ex∣ceptionem praeteriri fu∣turum (iu∣quit) hoc est sed si vota sus∣cepta fuerint; &c.
• (o) 1.23

  — Ita non est hoc contra fatum, sed ipsum quo∣que in fato est.
• (p) 1.24

  Isa. 45.19.
• (q) 1.25

  Its obser∣able, that a known decree did give no supersedeas from prayer to Christ though a Son, for in that decree, Ps. 2.6, 7. was included, his kingdom, and that he should have the utmost ends of the earth for a possession, which not∣withstanding must be askt by him, ver. 8.
• (r) 1.26

  Jer. 4.22.
• (r) 1.27

  I remem∣ber I have read (or heard) of one who was tainted with this damnable delusion, who falling sick, and sending for the Physi∣cian, met with this reply, to what purpose should I come? for if it he ap∣pointed that ye shall now die, my coming will not add to your dayes; and if it be appointed that ye shall recover, whether I come or not, ye must convalesce and recover of this disease To whom again he sent, intreating him dotwithstanding to come: who coming, and the Lord blessing his pains with success, the man was convinced of his error, and became a penitent: and thus both his bodily and spiritual disease was healed and cured.
• (s) 1.28

  Aquinas meeting with this question after that he had rejected three erroneous opinions of some ancient Philosophers (which he had refu∣ted, 1 part, quaest. 22. art. 2, 4. & quaest. 115. art. 6. & quaest. 116. art. 3.) 1. that humane affairs are not governed by divine providence; 2. that all events come to pass by a fatal necessity; (both which make our prayers useless) and, 3. that the divine appointment was alterable, and might be changed by our prayers and devotion: having, I say, rejected these dangerous errors, he himself gives a very considerable and satisfactory answer. Ad hu∣jus evidentiam considerandum est (inquit) quod ex divina providentia non solum dispo∣nitur qui effectus fiant, sed etiam ex quibus causis & quo ordine proveniant; Inter alias autem causas, sunt etiam actus humani; unde oportet homines agere, non ut per suos actus divinam dispositionem immutent, sed ut per actus suos impleant quosdam effectus secun dum ordinem a Deo dispositum; & simile est de oratione, non enim propter hoc oramus, ut divinam dispositionem immutemus, sed ut id impetremus quod D••us dispo∣suit per orationes esse impledum. Thom. 2.2. quaest 83. art. 2. in corp. Si quaeratur an posito fundamento erroneo, scil. omnia fatali necessitate evenire, D••um{que} ex necessit••te naturae agere, recta intu••erius orationem fore inutilem, vid. Suarez. de ••rat. lib. ••. cap. c. & Franc. Venet. de harmonia—mandi cant. 1. ion. 1. cap. 16.
• * 1.29

  Obj. 10. Ans.
• (t) 1.30

  Conside∣ra quanta est tibi concessa faelicitas, quanta gloria attributa, ora∣tionibus fa∣mulari cum Deo, cum Christo misce∣re colloquia, optare quod velis, quod de∣sideras postu∣lare. Chry∣sost. apud Thom. art. cit. ad 3.
• (u) 1.31

  Cant. 5.1.
• (x) 1.32

  Mr. Hodge apolo∣gy for the Lords prayer, pag. 35.
• (y) 1.33

  Mat. 4 1 6.
• (z) 1.34

  This truth hath extorted a notable con∣fession from the Jesu∣it Salmeron in several par∣ticulars, which may serve as so ma∣ny irrefrag∣able argu∣ments against the popish doctrine con∣cerning me∣rits and su∣pererogation, primum quod servi sumus, &c. Vid. loc. Salmer. in evang. Tom. 7. de parab. tract. 30. pag. 190. vid. etiam tres rationes quibus ibidem probat nos Deo esse inutiles.
• (a) 1.35

  Et sic verum est tritum illud Senecae, nulla res carius emitur, quam quae precibus empta. Obj. 11.
• * 1.36

  Ans.
• (b) 1.37

  Neque enim renuens preces nostras differt: sed hac arte sedu∣los nos effici∣ens ad semet∣ipsum attra∣here vult: nam & pater quamvis be∣nignus, cum a puero roga∣tur ahnuit, quasi non vo∣lens dare non ut neget, sed ut ille arden∣tius petat, & sibi magis concilietur, Chrysost. apud Jo. Ar∣boreum theo∣soph. lib. 13. cap. 7.
• (c) 1.38

  We heard the Jesuit Tolet con∣fessing, that the prime and principal mercies, both in nature and grace, are previous to our asking, part. 1. chap. 8. pag. 317. with whom Salmeron joyneth, tom. 5. in evang. tract. 45. in haec verba, scit enim pater vester quid opus sit vobis antequam petatis.
• (d) 1.39

  Its obser∣vable that all the objections here, may be (as we have shown) made use of as so many argu∣ments and mo∣tives, to en∣courage us in going about this duty: where can we then look, and not see some one or other motive and en∣couragment? since all that can be alledg∣ed by devils or men against this work, may serve as a mean to stir us up to the dili∣gent perfor∣mance of it.
• (e) 1.40

  Isa. 30.18.
• (f) 1.41

  1 Chron. 4.10.
• (q) 1.42

  We do the rather take notice of this allusion, as being owned by a Jesuit, who otherwise teacheth (ac∣cording to the principles of of the pelagi∣an School) that God will (concursus scil. in actu primo, seu vo∣luntas qua Deus statuit cum causis secundis con∣currere, &c) is determi∣nable by the will of the creature, to this or that act Est ergo (in∣quit) oratio que madmo∣dum magnus ait Dionysius de div. nomi∣nib. cap. 3. veluti catena aurea è caelo demissa, per quam qui as∣cendunt, vi∣dentur qui∣dem cattnam ad se trahere sed revera ip∣si potius ab ea trahuntur in caelum; & dum precamur Deum, 'non ipse sit aptior & paratior ad nos audiendos; sed nos capiendis illius beneficiis preparatiores. Salm. in evang. tom 5 tract. 45. prope finem, vid etiam Toletum in Joan. cap. 16.26, 27.
• (h) 1.43

  1 Joh. 1.3.
• (i) 1.44

  Vocula Pater dicta in corde, est clo∣quentia quam Demosthe∣nes Cicero, & eloquen∣tissimi in mundo nun∣quam possunt exprimere.
• (s) 1.45

  Micah 7.18.
• (t) 1.46

  Vid. Calv. in loc.
• (u) 1.47

  Jam. 1.17.
• (x) 1.48

  Potius in di••ino effectu quam affectu.
• (y) 1.49

  Recte Au∣gustin. de tri∣nit. lib. 5. cap. 16. Si Domi∣nus non dici∣tur, nisi cum jam incipit ha∣bere servum, etiam ista ap∣pellatio relati∣va ex tempora est Deo—certe ut tuus Domi∣nus esset, aut meus, qui mo∣do esse caepi∣mus, ex tempo∣re accidit Deo—quomodo igi∣tur obtinebi∣mus nihil se∣cundum acci∣dens dici De∣um, nisi quia ipsiu•• naturae nihil accidit quo mutetur, ut ea sunt accidentia relativa, qua cum aliqua mutatione rerum de qui∣bus dicuntur, accidunt; sicut, &c. quanto facilius de illa incommunicabili Dei substantia debemus accipere, ut ita dicatur relative aliquid ad creaturam, ut quamvis temporaliter in∣cipiat dici, non tamen ipse substantiae Dei accidisse aliquid intelligatur sed illi creaturae ad quam dicitur—Sic & Pater noster esse incipit cum per ejus gratiam regenramur; quo∣niam dedit nobis potestatem filios Dei fieri: substantia itaque nostra mutatur in melius, cum filii ejus efficimur, simul & ille Pater noster esse incipit, sed nulla commutatione suae sub∣stantiae, Quod ergo temporaliter dici incipit Deus, quod ant ea non dicebatur manifestum est relative dici, not tamen secundum accidens Dei, quod ei aliquid acciderit, sed planè se∣cundum accidens ejus ad quod dici aliquid Deus incipit relative; & quod amicus Dei justus esse incipit, ipse mutatur, Deus autem absit us temporaliter aliquando diligat, quasi nova dilectione quae in illo ante non erat, apud quem nec praeterita tranfierunt, & futurae jam facta sunt. Itaque omnes Sanctos suos ante mundi constitutionem dilexit, ficut prae∣destinavit; sed cum convertuntur & inveniunt illum, tune incipere ab eo diligi dicuntur, ut eo modo dicatur quo potest humano affectu capi quod dicitur. Sic etiam cum iratus malis dicitur, & placidus bonis, illi mutantur, non ipse. Sicut Lux, &c. vid. loc.
• (z) 1.50

  Oratio est voluniatis no∣stra religiosa representati•• coram Deo, ut illo Deus quasi afficiatur, (med. theol. lib. 2. cap. ••.) & ad illum quasi commo∣vendum, Cas. Consci n. lib. 4. cap. 14.
• (a) 1.51

  Genera••is finis orationis est, ut Deum quasi afficiamus aut commovea∣mus. unde est quod fideles dicuntur pre∣cibus quaesi po∣tentia valere a••ud Deum, Gen. 32.28. Hos. 12.4, 5. & quasi cer∣tare Rom. 15 30. med. lib. 2. cap. 9. § 18. in eo differ•• oratio ab au∣ditione verbi, quod ••bi move∣tur voluntas ••ostra in Deum ••it nos ab ip••o com••••veamur: sed hic terminus motus immediatus est ipse Deus, ut ipse affi∣ciatur nostris desidertis, Cas. Consc. lib. 4. cap. 14 § 2, Sic Deo visum est oratio∣••is vim & effi••aci••m nobis commendare, ut eadem se affici & quasi commoveri declaret — Et qui aliquia à Deo precantur, dicuntur subfidiariam operam conferre ad illud efficiendum, 2 Cor. 1.11. med. cap. cit. § 19.
• (b) 1.52

  See how we retorted the several objecti∣ons belonging to this place.
• (c) 1.53

  Rom. 8.20, 21, 22.
• (d) 1.54

  1 Sam. 28.7.
• (e) 1.55

  1 Joh. 1.3.
• (f) 1.56

  Hos. 12.3, 4.
• (g) 1.57

  Mark, 6.23.
• (h) 1.58

  Deut. 30.9.
• (i) 1.59

  Gal. 3.1.
• (k) 1.60

  Isa. 5.20.
• (l) 1.61

  Jer. 2.13.
• (m) 1.62

  Ezek. 33.11.
• (n) 1.63

  Rev. 3.18.
• (o) 1.64

  Mat. 7.7. Joh. 14.13, 14. &c.
• (p) 1.65

  Luk. 19 42.
• (q) 1.66

  Rev. 3.18.
• (r) 1.67

  Ps. 16.3.
• (s) 1.68

  Ps. 32.1.5.
• (t) 1.69

  Rev. 1.6.
• (u) 1.70

  Act. 13.41.