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.

CHAP. IV. In what act of the Soul prayer doth principally consist.

Psal. 27.8. When thou saidest, seek ye my face, my heart said unto thee, Thy face, Lord, will I seek.

COncerning that which we meet with in the(a) 1.1 first words of the desinition, while Prayer is said to be an offering up of our desires, &c. we may inquire, In what act of the Soul doth Prayer directly, formally and principally consist? By which question, we do not exclude the voice, as if it might not concur in the performance of this duty: Wherefore is the tongue called our glory? Ps. 57.8. and 108.1. and 30.12. if it should not be employed in glorifying its Maker, in praising of, and praying unto Him; but though it must joyn in the work, yet, it cannot give life and being unto it; that must flow from another fountain, after which we now enquire: and there∣fore while Prayer is divided in Mental and Vocal, the last trust include and suppose the former, else it deserves not the name. Lip labour is not Prayer. But you will say, we cannot petition and ask but by the voice, and therefore the first must also in∣clude the last. Ans. Amongst men there can be no society, no asking nor granting, unless there be some expression by the voice or outward gestures; but we may converse with the father of Spirits and pray to Him, (who(b) 1.2 understandeth all the imaginations of our thoughts, and espieth them(c) 1.3 afar off, before they have any being or can be known to our selves) without an interpreter. This(d) 1.4 Swarez granteth, and I think none of the Papists (these Patrons of Lip devotion) will deny.

In answer to the Queree, the Roman Casuists and Schole∣men following their Patron,(e) 1.5 Thomas, affirm, that Prayer is an act of the Understanding and not of the Will. Their grounds are frivolous, and not worthy to be considered, unless to shew the folly of these luxuriant wits. 1. It belongs (saith(f) 1.6 Thomas) to the understanding, as to command; so also to(g) 1.7 petition and ask. Ans. Whatever might be said con∣cerning the faculty of the Soul, that commands and sets a work

the rest; yet, we cannot be said to ask any thing of God un∣less the Heart present it's desire, and so the Will must draw up the supplication and offer it to the King. But we may far more probably lay down the contradictory supposition▪ and say, that it belongeth not to the understanding (as elsewhere we may have occasion to shew at greater length) but to the will, as the Mistris and Superiour, to command the rest of the faculties. O! But, 2. (saith(h) 1.8 Lessius) Prayer is Locu∣tion and a kind of Speech: Thus the Fathers have defined Prayer, a conference with God, but nothing within us, except the understanding can entertain that conference. Ans. Its true in Prayer we enjoy a sweet communion with God, we speak to him and poure out 〈◊〉〈◊〉 complaints unto him, but its a spirituall conference, in which the heart, the will and the afficti∣ons are principally employed. That's the first thing which God requires and especially regards, My son, give me thy heart, Prov. 23.26. And therefore whenever the Psalmist drew nigh to God, either to pray or praise, he lookt mainly to his heart, knowing, that if it was not prepared to speak to God, there was no other speaker that would get a hearing; and he thinks it not enough to have his heart set a work, unless the whole heart were employed, Ps. 9.1. Ps. 111.1. Ps. 119.145. Ps. 138.1. Ps. 86.12, &c, and only that man to him, i•• the blessed man, that seek God (whether in Prayer or any other point of Worship) with the whole heart, Ps. 119.2. The heart hath a voice which God well understandeth, and will hear when all other Messengers are sent away empty: we have a sweet, though short, dialogue, Ps. 27.8. The Lord begins and drawes on the discourse with a kindly invi∣tation to seek his face, but who makes answer? O! Say these learned Rabbies, the heart and will cannot speak; nay, but saith the Prophet David, I acknowledge no such axiom, my heart must make the reply, my(i) 1.9 heart said unto thee, thy face, Lord, will I seek.

Amongst our Divines I find not this question moved; but I know(k) 1.10 none of them who will not joyn with D.(l) 1.11 Ames, while he describeth Prayer a religious presenting of our wills before God; which, upon the matter, differs not from

what we propounded from our Catechism, where Prayer is said to be an offering up of our desires to God: For, though there may be carnal and selfish desires in the inferiour and sensitive appetite, (which is common to us with the bruits) yet, spiritual desires (which are the only fit materials of an ac∣ceptable Prayer) are proper to the will and rational faculty: It is true, we may pray for our daily bread, but our motives and ends (which specifie and denominat our desires) must be heavenly and spiritual; and we must ask from God, which is beyond the sphere of the material appetite, which cannot look up so high, it being limited to sensitive objects upon sute∣able principles and motives: And therefore, it must be proper to the will to(m) 1.12 spiritualize our sacrifices, that they may become acceptable to God.

To the Question propounded, Then we Ans. That albeit in Prayer we should employ and stir up all that is within us, to look towards God, and to contribute it's assistance and help, as that holy Man, who was well acquainted with this exercise, while he goes to praise and blesse God, calls to his soul and all that is within him, to joyn in the work, Ps. 103.1. 1. The mind and understanding should bring in provision and matter for enflaming the heart with holy Desires. 2. Our memo∣ries should present these Items and Bills of receipt from, and Debts owing to God; it should offer to the meditation a per∣fect list and catalogue of Sins and Mercies. 3. The sensitive appetite should give in a Bond of Peace, that it shall not disturb and raise tumults, nor frame and give in a treacherous(n) 1.13 Li∣bel and Remonstrance against such holy motions, as the heart doth travel with, and is in the way to endite and breath out before the Lord. 4. The outward senses should covenant, not to offer to the affections such baits and allurements, nor to cast in their way such golden apples, as may interrupt and impede them in their motion towards the Throne, and may call them back from heaven to earth. 5. The will it self, the main agent and leader, must be set a work by spiritual aimes and inten∣tions; if the end and scope be base and naught, the motion is lost, though never so swift and vigorous; and both will and understanding should be most serious in their attention, 1. To

the matter of their petitions. 2. To the object to which they are to present them, (as having to do with Him, who is the searcher of hearts.) 3. To the frame of the Soul, the spring and rise of it's actings, their fervency, vigour and zeal, &c. But though thus we should call to all that is within us, to help us a lift, while we are to rouse and draw up our dead lumpish and rocky hearts with us to the Mo••••••t, yet only the will draws ••igh to the King, and presents it's Bills of complaint, our sup∣plications and requests. The heart is that vessel of honour, 2. Tim. 2.21. fitted (if sanctified and seasoned with grace) and prepared for the Masters use. It is the best room of the soul, reserved to welcom and entertain it's King and Lord; and while He maketh His abode there, His host becomes a great minion: Now he hath the Kings ear, and may ask what he will, it shall be given him. And thus, whatever attendants be employed to wait upon and serve t•••••• King, yet the Host is master of the feast; and whatever befalls the rest, his Bills must be satisfied, his Suit dispatched, and his Requests granted.

And thus Prayer doth formally and primarily consist in an act of the will; and it is an offering up of our desires to God; it is not the simple act of desiring: For, then to desire and to pray were all one; and carnal voluptuous, ambitious and ava∣ritious men, who have said to the Lord, (with these miscreants, Job 21.14.) depart from us; for we desire not the know∣ledge of thy wayes, and what profit should we have if we pray unto him? even those men who are so great strangers and enemies to Prayer, are big with desires, having as many de∣sire as lusts. Every desire then is not a Prayer, but a desire so and so qualified; a desire directed and offered up to God.

But we must not imagine, that our heart stands in need of a messenger, to carry and present its desires before the Throne; it hath a tongue to speak for it self, Ps. 27.8. And God un∣derstands and hearkens to its voice, and will give a return, Ps. 145.19. Ps. 10.17. Nay but (saith(o) 1.14 Aquinas) our desires need an interpreter who must order and present them to God, and that must be the mind and understanding; and thus Prayer, directly importing this ordering and offering up of our desires, must be an act of the intellective fa••••••y. Ans. With(p) 1.15 Sco∣tus,

that it doth no lesse agree to the will, to order and dispose the means for the end, then to the mind to deliberate about the means; yea(q) 1.16 Thomas himself, speaking of the locution of Angels, grants that it belongs to the will to present, order(r) 1.17 and referr; yea and to expresse, and manifest the thoughts of the heart, for he(s) 1.18 will have the speech of angels, to consist in this directing, and willing their thoughts to be known to others; and yet ••ere he will have the will to be blind, and full of confusion as if it were sharp sighted, when it looked abroad, but otherwise did see nothing at home and within doors. But that wee may not insist on such speculations, I would ask, to what purpose shall the heart call for such an Interpreter? For, 1. is not the heart well enough(t) 1.19 acquaint with its own desires? if it be a stranger to its owne actings, who will make their ac∣quaintance? Or, 2. Doth the Lord stand in need of a trench∣man? shall he who searcheth the heart and trieth the reins; he who knoweth what is in man, and needeth not that any should testifie of man, (Jer. 17.10.) go to another, and ask, what are the purposes and desires of the heart?

Though then we deny not the concurrence of the under∣standing, but wish, that all that is within us may joyn, and were imployed in this spiritual and solemn exercise; yet, all the faculties of the soul, are as so many attendants to wait upon the heart, till it draw nigh, direct it's desires, and present it's supplications to the great King.

But, let none mistake, as if we thought, that the will, by a new act did reflect upon it's desires, and thereby did order and offer them to God. 1. Such a reflexion, will be found contrary to experience; if any will descend into his own heart, and look back upon his own actings, he will not find it there, or that he stood in need of any such new act. And, 2. it will be hard to shew what such a reflex act did import, and to what kind of volition it should be referred. The will then, by one and the same act, and in the same instant of time desireth, and desireth from God: as one and the same act is, 1. the desire of the soul; and, 2. the desire of such an object; So, 3. from such an hand and fountain; Yea, some, with(u) 1.20 Scaliger, (for which he is unjustly reprehended by(x) 1.21 Raynandus) do

think this last respect to have occasioned the word; so that, according to the Etymon of it, a desire, is that which is ex∣pected from the starres (which Pagans did think to be and worshiped as Gods: from which conceit, as some think, did also arise the greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Thus one and the same act of the will, is extended (of necessitie; for, it must have some mat∣ter about which it must converse) 1. To its object. 2. Directed to God. And, 3. referred to such and such an end. And only to our apprehension, and for distinctions sake, these severall respects and formalities, are differenced as to Prayer, where they should be really united in one and the same act; but yet, there is ground for such a distinction and precision, since every desire is not directed towards God, nor doth aime at a right end. And thus, for explications sake, we may affirm, that in Prayer there is a kind of(y) 1.22 Extension and enlarging of desires 1. to the right fountain, for a supply; and, 2. to the right end and marke. And, 3. to the right rule, for bounding and limiting of it, both as to matter and manner; so that Prayer formally, and as such, doth import not the desire it self, (which is, as it were, the materiale, and in it self considered, is indifferent and determinable otherwise) but this Offering and directing of our desires to God; for thereby desires acted and powred out by way of Prayer, are distinguished from all other desires, which want this qualification, and deserve not the name of Prayer. But alwayes it would be remembred, that this Christian sacrifice, is not like the material and Levi∣ticall oblations: for, every one, (as being a preist to God, Rev. 1.6.) may offer up his own sacrifice. Christ indeed must be our Altar and high Priest, and the holy Spirit, must bring fire and incense; but the heart it self, must offer up its own desires; it needs not run to another Priest, nor employ the mind and understanding to take its offering, and present it to God.

These things being premised for explication, let us now col∣lect from Scripture, some few reasons, not so much to stop the mouths of subtile disputers, as to convince negligent wor∣shipers of their sin, and to minde them of that which is the life and main ingredient of this solemn performance.

[Argument 1] Reas. 1. That which God doth especially require, and look for in these that draw nigh unto Him, that must be the chief and principal part of Prayer; (whereby, in a special manner, we approach to Him) But it's the heart that God mainly re∣quires and looks after in all those, Jer. 12.2. Ps. 34.18. Prov. 23.26.

[Argument 2] 2. That must be the chief part of our worship: for the want whereof, the Lord is most provoked, and specially com∣plaineth: But God is most provoked, when our heart doth not joyn in the duty, when we draw nigh to Him with our mouth, and honour Him with our lips, and keep our heart far from Him, Is. 29.13. Matth. 15.8.

[Argument 3] 3. That, without which our prayers are no prayers, they deserve not the name, that must be the prime of the duty; But without the heart, there may be a voice, much crying and howling, and yet no Prayer in Gods account, Hos. 7.14. If our heart be not right, God will not value our requests, Ps. 66.18.

[Argument 4] 4. That which answereth Gods call and invitation, and promiseth to seek His face, that must be the main agent and pleader at the Throne; But the heart, as the Master of the house, undertakes in name of the rest, offers to welcome Him, invites Him to come in, and tells Him, that it will look up to Him, and seek His face, (and how? I would ask, if not by Prayer and Praises) Ps. 27.8.

[Argument 5] 5. That which God heareth and answereth▪ that must be Prayer: But it is the voice and cry of the heart; its pant∣ing, longing and desiring, that He heareth and will satisfie, Ps. 10.17. and, 145.19.

[Argument 6] 6. That which mainly knits and unites us to God, must be the main and principal thing in Prayer, whereby, in a special and solemn manner, we ascend unto God, close(z) 1.23 with Him, and will not let him go till He blesse us; But it is the heart and affections that especially do unite and knit us to God: He regardeth not other bonds, if these be wanting: the di∣stance still continueth, so long as the heart is removed from Him. Mark 7.6. Matth. 15.8.

[Argument 7] 7. There may be much light in the understanding, a great

measure of knowledge of the promises, and a great dexteritie to plead them with much eloquence; and yet, nothing of the life of Prayer; nothing but the carcass, or rather the picture and shadow of Prayer, which God will not regard, more then the cry of these foolish virgins, who very pathetically, and in much anguish of spirit, said, Lord, Lord, open to us, not hav∣ing had their hearts prepared to meet him, while he came un∣to them, Mat. 25.11, 12, 8. And on the other hand, if the heart of a needy simple one, can but sigh or groan, if it can but chatter as a cran, and mourn as a dove, the Lord will encline his ear, he will hearken and give an answer of peace, Ps. 12.5, Is.. 38.5.14.

[Argument 8] 8. That summary and comprehensive abridgement, that brief re-capitulation and conclusion of Prayer, Amen, as it doth ex∣presse our confidence, so also the desire of the heart; It is an ad∣verb of wishing, and hath the same sense, (saith(a) 1.24 Leigh) with utinam fiat, Mat. 6.13. Rev. 22.20, 21. And by us it is indiffe∣rently used for, and hath, the same signification with So be it. And therefore, since the abrigement and close of Prayer, doth thus import the wishing and desire of the heart, we must judge the same of the whole, unlesse we will make Prayer become like that monster, described by the(b) 1.25 Poet, whose members were so disproportioned, unlike and dissimilar, that they could not (except it were by Poets and Painters, who have liberty to feign and devise what they will) be joyned together.

[Argument 9] 9. If we will rest on the apostle Paul his exegesis and ex∣position, Rom. 10.1. If by Prayer we understand the same thing which he did, we must affirm that the hearts desire and Prayer are as synonyma, holding out one and the same thing; or I would rather think, that these words contain a description of Prayer, that it is the hearts desire [poured out] to God.

But what need we disput while the Lord Himself so clearly and in terminis resolves the question, and tells us what he (who well knows how to give things their right names) calls and will acknowledge to be Prayer, Jer. 29.12, 13. Then shall ye call unto me, and ye shall go and pray unto me, and I will hearken unto you, and ye shall seek me and find me when (and never till then) ye shall search for me with all your

heart. O! then take heed when thou approachest the Throne, that thy heart be not to seek, that it be not gadding abroad after this or that trifle, while thou art speaking to the King: if thou bring not thy heart with thee, thou hast not a tongue, thou canst not speak, if the heart be absent; if it be silent, there can be no voyce that He will hear and answer: and therefore, as at all times, so specially when thou art praying, thou shouldst keep thy heart with all diligence, that what comes out of it, may prove the issues of life, Prov. 4.23.

Notes

• (a) 1.1

  Quod lo∣cum generis occupat.
• (b) 1.2

  1. Chr. 28.9.
• (c) 1.3

  Ps. 139.2.
• (d) 1.4

  Estque haec significatio communis men∣tali & vocali orationi, quia utroque mode petitio fieri potest à Deo, Swar. loc. cit. lib. 1. cap. 1. sect. 8.
• (e) 1.5

  Thom. 22 quaest. 83. art. 1.
• (f) 1.6

  Loc. cit. in Corp.
• (g) 1.7

  Ita se ha∣bet oratio ad superiorem, si∣cut imperium ad inferiorem.
• (h) 1.8

  Lessius de Just. & Jur. lib. 2. cap. 37. dub. 2. Greg. Nyss. Or. 1. de Or. Dom. Chry∣sost. lib. de Orand. Deum, dicuut oratio∣nem esse collo∣quium cum Deo.
• (i) 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (k) 1.10

  Only Dan. Til. once ours, then Armi∣nian; and af∣terwards I know not what, in his Syntag∣disp. de prec∣seeme••b to joyn with the School-men.
• (l) 1.11

  Oratio est voluntatis no∣strae religiosa representatio coram Deo, Ames. Med. Theol. cap. 9. & de cas. cons. lib. 4. cap. 14.
• (m) 1.12

  1. Pet. 2.5.
• (n) 1.13

  Old Adam, a vile Prote∣ster; the sen∣sitive appetite, his factor and agent, and the will byassed to his party and faction.
• (o) 1.14

  Thom. 2.2 quaest. 83. art. 2. ad 1. peti∣tio (quae ad ra∣tionem perti∣net) est quo∣dammodo desi∣derii interpres. Pet. a S. Jo∣seph, Id. Theo. Mor. lIb 4. cap. 2. depse∣catio ordina∣tionem quan∣dam denotat: ordinatio au∣tem & (ut lo∣quitur Tho) dispositio ad rationem per∣tinet.
• (p) 1.15

  Scot. in 2. dist. 6. quaest. 1. & dist. 38. quaest. 1. sic lo∣quitur, utendo nutem, sive ordinando fer∣re unum ••ma∣bile ad aliud est v••luntatis: sicut enim vo∣luntas est re∣flexiva, quia immateriali•••• ita & coll••∣tiva,
• (q) 1.16

  Thom. 1. quast. 107. art. 1. in corp. per voluntatem conceptus men∣tis ordinatur ad alterum, puta vel ad agendum, vel ad manifestan∣dum alteri, &c. vid. loc▪
• (r) 1.17

  Ibid. ad 1.
• (s) 1.18

  Sic Cajet. ad loc. cit. & alii non pauci, Thomistae prae∣ceptorem suum interpretantur.
• (t) 1.19

  Nolumus jam examini subjicire fig∣mentum Phi∣losophorum, qui statuunt voluntatemesse caecam, & non nisi oculis (ri∣sum teneatis amici) alienis videre
• (u) 1.20

  Scal. ex∣ercit. 317. de∣siderium, qua∣si de sideribus, quod res desi∣derata expe∣ctetur de caelo.
• (x) 1.21

  Theop. Raynand. mor. discip. dist. 3. quaest. 2. art. 3. § 183.
• (y) 1.22

  no imma∣terial thing (such as the will and its actings) is ca∣pable of any proper and quantitative dimension and extension.
• (z) 1.23

  Gen. 32.24.26.
• (a) 1.24

  Edw. Leigh, Cri. sac. nov. Test. verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 dictum per modum orationis seu precis Pagu. in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• (b) 1.25

  Horatius de arte Poet. humano capiti cervicem pictor equinam, &c.