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.

THE PREFACE.

THe Christians Charter is most comprehen∣sive and broad: Charta verè magna; He is a great Heir though he hath little in hand.(a) 1.1 All are his, 1. Cor. 3. vers. 21, 22. the world, the whole world is his; Yea, what is not yet known or discovered. Could Alexander, Caesar, or he who was the greatest Monarch and Potentate, lay claim to so much? Sea and Land, with all it's furniture, all it's beauty, glory, and riches is too mean a portion for him who is(b) 1.2 born of God: The Heavens are his, and (may I not say) Hell also; though he shall never see that place of torment, yet it is his talent which he may improve to advantage. And yet all these great and excellent things are not all, nor the main, they are little, they are as nothing, they are not worthy once to be named in respect of those things which eye hath not seen nor ear heard, 1. Cor. 2. vers. 9. in respect of that Crown of life and glory, 1. Pet. 5. vers. 4. Jam. 1. vers. 12. and that incorruptible and undefiled inheritance that fadeth not away, reserved for him in the Heavens, 1. Cor. 9. v. 25. 1. Pet. 1. v. 14. Thus, O! ye despised and disconsolated Saints, this is your allowance and great portion; and these other things are but for our provision while we are in the wilderness, and a torch to let us see our way, and a staff in our hand while we are go∣ing home: Thus the children of God are great Heirs indeed;

they are Kings, Rev. 1. vers. 6. All the Honours, Riches and Pleasures under the Sun, all corruptible Crowns wrapt up in one are but as a Cipher, and amount to nothing in respect of this one thing: They are verily happy and blessed who are thus happy; and yet the prime of all their happiness and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 consisteth in this, that they have(c) 1.3 fellowship with the Father and His Son Jesus Christ.

The Lord himself is our great all; in Him alone we emi∣nently enjoy all; qui habet habentem omnia, habet omnia. He who can with David (Psal. 16. vers. 5, 6.) say, The Lord is the portion of my inheritance and cup, hath reason with him also to conclude, I have a goodly heritage. This was the marrow of Abrahams blessing when called to sojourn in a strange Land, that the Lord himself should be his portion and exceeding great reward, Gen. 15. vers. 1. Ah! would the men of this world have said, is this all our portion and allow∣ance? Is this all the recompence we may expect? O! How would they have slighted such an offer? They could not ex∣stract any consolation from it; O! but saith the Lord to Abra∣ham, What thinkest thou of thy condition? View thy portion and allowance; I am thy Shield, and wilt thou fear? I am thy Reward, and hast thou proven an ill Merchant? Doest thou rue thy bargain, now thou hast the full Ocean for leaving the empty Cisterns; I who am thy inheritance am the Almighty God; or as others (but to the same purpose) translate the words, I am God all-sufficient; there is in me, not only an infinite self-sufficiency, but also enough to satisfie the vast ca∣pacity of the reasonable creature which cannot be filled with any finite object; My sufficiency shall be for thy satisfaction, I am thy Reward; and although thou must be an expectant for a while, as to the full fruition of thy inheritance, yet thou shall have something in hand, I will not be as a stranger to thee in this thy Pilgrimage, I will visite thee, and all my Attributes shall be imployed for thy good, my Mercy and loving Kindness shall follow thee, my Beauty and Excellency thou mayest be∣hold, my Power shall uphold thee, and my Fury and 〈◊〉〈◊〉 justice shall pursue thine enemies.

O! But may some with her (John 4. vers. 11.) say, the

well is deep, and we have nothing to draw with. Ans. It is true, of our selves we have neither a vessel to hold nor a hand to draw, but He who openeth the fountain and invites us to drink, doth offer both to us. He of His free love hath digged the well: the Promises which hold out to us these living wa∣ters, and Faith, which is the hand, are His free Gifts, and unlesse He pour out upon us the Spirit of Prayer and Supplication, (that being, as it were, the bucket wherewith we draw) we know not what to ask; so that albeit the Lord honour us in calling for our help and in imploying us in His work, yet all must come from Himself, and when He rewards our work He(d) 1.4 crowns His own Gift.

But thus, though we have nothing to offer to Him but His own, (as David and that people truly said, concerning out∣ward things and temporals, 1. Chr. 29. vers. 14. but we far ra∣ther and upon another account, as to our Spiritual sacrifices) yet He calls for our offering; though we have nothing where∣with to draw, yet He calls for our bucket that He may fill it; He will have us to pray, and He will perform our desires; He will give to His honest Supplicants, not some few things, but whatsoever they shall ask, Joh. 14. vers. 13. and chap. 16. vers. 23. He is God all-sufficient; all that can make for the creatures happiness is eminently to be found in Him, and effi∣ciently from Him; and all this good, these great and excel∣lent things which eye hath not seen, nor ear heard, must be conveighed unto us by Prayer, and given in return to our Sup∣plications. That key wherewith(e) 1.5 Elias did open and shut the doors of heaven, must unlock all our Fathers cabins, and the praying soul may choose what Jewel he will, he may lay hold on eternal life, and the immortall crown, the hidden(f) 1.6 manna and the white stone, in which is engraven the new name which no man knoweth, saving he that receiveth it.

2. There is a fulness in Christ, Job. 1. vers. 16. in Him are treasures, all treasures of wisdom and knowledge; but ah! they are(g) 1.7 hid, Col. 2. vers. 3. Though the treasure be full yet it is lockt, and where shall we find a key to open it? Its hid, and how shall the ignorant foolish sinner fall upon it? Nay, but why complainest thou poor indigent and witless creature?

The owner(h) 1.8 invits thee to come, he points out thy way and discovers the door, and thou hast the(i) 1.9 keyes, as it were, hanging at thy belt; for if thou wilt knock, it shall be opened unto thee; if thou wilt seek thou shalt find; and if thou ask it shall be given thee, Math. 7. vers. 7. There is a well fur∣nished table set before thee, and it is left to thy choice to cut and carve what thou wilt, and so if thou starve thou mayest know who should bear the blame.

O! (saith an(k) 1.10 eminent and judicious Divine) who is able to enumerat all the excellencies and advantages of Prayer; What the heart is to the living creature; What rest to the weary; What joy to the sad; What gold to the in∣digent; What strength to the feeble; What nerves to the body; What spirits and blood to the life; Prayer is all that to the afflicted soul. It is as the Sun in the Firmament (or rather the Glass by which light is communicat) it's medicine to the sick, a refuge to the opprest, a sword against the devil, and a shield to ward off his fiery darts; It's eye-salve to the blind, it begetteth hope and confidence; it inflameth the heart with love, it worketh humility and filial fear, it elevats the mind above the creature, and sets the affections on things that are above; it brings a taste of the hidden manna, and sets the Supplicant before the Throne to behold the King in his glo∣ry, and leads him into the(l) 1.11 Galleries where he may fami∣liarly converse with his Lord and Soveraign. This is that golden chain which will hold the Almighty untill He blesse thee; it is Jacobs ladder whereon thou mayest mount up to Heaven; It is that Jaw-bone wherewith Sampson smote the Philistines; This is Noah his dove, which alwayes returns with an Olive leaf of comfort to the disconsolate; This is Davids stone wherewith he smote Goliath, and his Harp wherewith he drove away the evil spirit from Saul; This is that Pillar of fire and cloud which directs the Saints, and blind∣folds their enemies; This was that Bow (the Promises being the Arrow and Faith the Hand) whereby these Worthies (Heb. 11.) of whom the world was not worthy, waxing va∣liant in fight, turned to flight the Armies of the Aliens, quenched the violence of the fire, escaped the edge of

the Sword, subdued Kingdoms, stopped the mouths of Lyons, &c. O! Who is able to enumerat all the noble and admirable(m) 1.12 effects of Prayer? What desolations it hath made in the earth; what revolutions in the world, and what astonishing deliverances it hath brought to the Saints.

O! That He who gave wisdom to(n) 1.13 Bezaleel and Aholiah for making the Tabernacle according to the Pattern, would teach us the heavenly art of sacrificing to our God in spirit and in truth. The material Tabernacle and Temple, where are they now? Yet we must still bring our offering; the Chri∣stian oblation must never cease; we are Priests, Rev. 1. vers. 6. and we have an Altar, Heb. 13. vers. 10, 12, 15. But alas! may we with Isaac (Gen. 22. vers. 7.) say, where as the Lamb for a burnt offering? we have nothing to offer unless the Lord provide a Ram and instruct us how we should offer it up. Rom. 8. vers. 26. It is thought one of the most tolerable and easy tasks to pray; and every one (as they think) is able and sit enough for such an employment, and are busie enough in carrying on that trade, and they were not worthy to live (will such say) who do not call upon God: But ah! Who are they that are acquainted with the mistery of Prayer? Lip∣labour is indeed an easy work; the Popish devotion, the whiting the out-side of the Sepulchre, is no difficult task, but it is not so easie to give life to the loathsom carcasse within; thou mayest draw nigh the Throne and prattle some few words before the Lord, and yet never put to one finger to the work, if thou do not put out thy strength to draw up thy dead lum∣pish heart; if thou find not a burthen pressing thee and it down, and call not to heaven for help and for fire to kindle and enlive thy sacrifice. Every key will not open the doors of Heaven; every knock will not obtain an entrance, nor every cry prevail: Let us then look up to Him who can only give us that wisdom which is from above; who can discover, bring to our hands, and help us to use that admirable piece of work, that it may not only prove a key to open the Fountain, the Store-house door and all our fathers Cabins, but also for open∣ing of our hearts, and an hammer to break the hard rocks of corruption and the stone there. Ah! But who is sufficient

for such a task? A word spoken on such a subject can never be unseasonable; and though many have put in their Sickle here, yet much of the harvest is un cut down: But more hath been said then rightly improven; though the Lord hath stirred up so many of His Messengers to point out the way to the Throne, and how to carry on a safe trade with Heaven; yet, who hath believed their report? And we shall not think our labour lost in bearing testimony against this sinning and prayerlesse Generation; nor shall we stand upon an Apology for making choice of such a Theme. Alas! How often have(o) 1.14 the children come to the birth and have stuck there for want of Prayers(p) 1.15 Midwifry. The Promise many times is big with child, and is come to it's full reckoning, and hath no longer to go with the desired Mercy, then till thou run to the Throne of Grace and plead for it's deliverance; it only waits for the obstetrication of the prayer of Faith, that the Man-child may be brought forth. The Lord deals not spa∣ringly with us, He hath many blessings to bestow: None of His children need with(q) 1.16 Esau complain, that he hath not one to bestow on him: But alas! we are like a Kings Son in the cradle who knows not that he is Heir of a Crown, and thus neither regards nor improves his Dignity and Priviledge: Or like a Traveller, who having many Bills of Exchange, yet will not be at the pains to read them, but undervalues them as so much un-written paper, and will rather starve than bring them to the Exchanger, and plead for the sums to which they give him a right. Ah! Who would pitty such a fool in his misery? And yet, who doth lay to heart that he is the man, and that this is his own case and condition; while we are in the(r) 1.17 earthly house of this Tabernacle we are Pilgrims and Strangers, Heb. 11. vers. 13. We are far from home but our father is not unmindfull of us, He lets us not want Bonds and Bills of Exchange under the broad Seal of Heaven, and so cannot be lost; they are registred in the sacred Volume, and we may have an extract when we will. We have the credit and fidelity of the great King morgaged (as it were) for our security; and that He who gives (which is singular) will also answer these credential Letters; only they are as so many

black Bonds, and thou canst lay no claim to them till thy name be inserted. And our kind Father, from time to time, doth warn us, entreating that we would fill up the blank; that we would become willing and content to be happy and rich; that we would pray for an heart to prize the heavenly Treasure, and for an hand to write-in our name in these evidences; to write it with a pen of Iron and the point of a Diamond, there to abide for ever: And then that we would ask a tongue wherewith we may plead at the mercy seat the performance of these promises, and that God would answer his owne bills.

And thus Prayer is that Manna on which the true Israelite can live and use it for all kind of food. The Rabbins imagine that whatsoever kind of meat the Jewes desired and longed for, their Manna while they did eat it, did perfectly rellish the same. Certainly this our Manna will suite with, can answer and satis∣fie all sorts of appetits; nay it will serve not only for meat but also for medicine; in every case and condition, for every bussi∣nes and in all things Prayer is usefull, Phil. 4. ver. 6. It is that true money far more excellent and profitable then what the preacher speaketh of, Eccles. 10. ver. 19. That only answereth all things vendible, and can purchase the commodities for this work, and help for every purpose. What is said of the whole of holines in generall, 1. Tim. 4. ver. 8. may fitly be applyed to Prayer in particular; it is profitable for all things, it is that faith∣full and happy messenger which alwaies returnes with an an∣swer of peace.

But that we may stay no longer in the porch in handling this most weighty point (which may be called the marrow and sum of practicall divinity) we purpose in the Lords strength to follow this method. 1. We will enquire after the nature of Prayer and endeavour to shew what it is. 2. We will name the qualifications and requisits of an acceptable and prevailing Prayer: where we will more fully speake of that faith which is so necessary to the audience and acceptation, but little minded in the performance of this duty. 3. We will propone some

cases and questions which may occur concerning the practice of Prayer. 4. We will proceed to the returne of Prayer and en∣quire after the severall wayes God observes in answering our P••ayers, and of the certainty of successe notwithstanding of the many atheisticall cavills of Prayerlesse souls, closing all with a word of exhortation, containing diverse motives to stirre us up to the diligent and constant practice of this promising exer∣cise with an answer to objections.

Notes

• (a) 1.1

  All the creatures, yea and all the works and va∣rious dispensa∣tions of provi∣dence, are for our use and im∣ployment; they are our talents which we may improve for the honour of our Master and our own advan∣tage. And thus we have not only jus ad omnia, but al∣so (if our slouth and negligence did not hin∣der) jus in omnibus; and having no∣thing, we may thus possesse all things, 2. Cor. 6. ver. 10. All are thus put under the Christians feet, and may be subservient to us, and become, as it were, a staff in our hand while we are walking with God, and toward the promised Land, omnia vestra sunt (saith Cajet. in 1. Cor. 3. ver. 21.) h.e. Propter vos & ordinaia ad vestram utilitatem.
• (b) 1.2

  1. Joh. 3.9.
• (c) 1.3

  1. John 3. vers. 9.
• (d) 1.4

  Deus co∣ronat sua dona, non tuamerita. August. de gr. & lib. cap. 7. & hom. 14. in 50. hom. cum ab illo habea∣mue quicquid illi offerimus, & ex illo si•• quicquid boni sumus, Serm. 1. in Psal. 32. (nobis 33.) vers. 4. inter pontificios, vid. Durand. in 2. Sent. dist. 27. quest. 2.
• (e) 1.5

  Jam. 5. vers. 17. 2 Chr 6. v. 26 and chap. 7. vers. 13.
• (f) 1.6

  Rev. 2. vers. 17.
• (g) 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (h) 1.8

  Rev. 3. vers. 18. Is. 55. vers. ••, 2.
• (i) 1.9

  There is no door so fast shut that Prayer will not get en∣trance, vid. part 4. ch. 1.
• (k) 1.10

  Gerbard cont. barm. cap. 179. uti∣litas orationis tanta est, ut ne∣mo eam, &c.
• (l) 1.11

  Song. 7. vers. 6.
• (m) 1.12

  Vide in∣fra pare. 4. chap ult.
• (n) 1.13

  Exod. 31. vers. 6.11.
• (o) 1.14

  Is. 37. vers. 4, 5.
• (p) 1.15

  That I may so speak with some emi∣nent Divines, Mr. Good-wine, Mr. Gurnall, &c.
• (q) 1.16

  Gen. 27. vers. 38.
• (r) 1.17

  2 Cor. 5. vers. 1.