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. 3. To whom is the Golden Scepter stretched forth whether the unconverted should pray, &c.

IN the description of this solemn performance. Ch. 3. Its said to be an offering up of(a) 1.1 our desires to God: all we who are on our journey and travelling towards our eternall home, who have so many wants and are exposed to so many tryalls, are called to look up to God, and present our requests unto him; so that it may be called the pilgrims passe, scrip and provision: this sweet duty doth ly upon all who are yet in the land of the living, and it is our priviledge and happinesse that we may thus look up to God for a supply of all our wants, that so long as we are on our journey we have such a kind Master and provisor, who will not deny us any thing that we shall ask of him.

But while we say that prayer is the pilgrims talent, where∣with he can only trade in time: though, for time and eternity, for this life and that which is to come, we do not deny Christs intercession: for though our blessed redeemer be entered in∣to the promised land, yet his people and servants are sojourn∣ing in the wildernesse, and as our surety and head he appeareth in heaven for us, and though he hath no personall wants which he can present to the Father, yet the head in Glory pitieth and compassionateth his suffering members; and thus being touched with the feeling of their wants and infirmities he pleadeth their cause, and maketh continuall intercession for them. We will not now add any thing to what hath been said(b) 1.2 Sect. 1. having spoken of that subject there at so great length; only with Petrus (e) Tarantasius, we may(c) 1.3

here observe, that while Christ was a Viator, and till he fini∣shed his course on earth and entered into his glory; he prayed not only for others, but also for himself; but now while he is a comprehensor and doth sit at the right hand of God, cloa∣thed with honor and majestie, and is put in possession of so much felicity as the humane nature is capable of, and thus standing in need of nothing for himself, he can no more pray for himself, but only for his ransomed ones, who in this their pilgrimage are labouring under so much weaknesse and infirmities, and who are lying under so many burdens and wants.

But to speak of us mortalls, who are travelling to eternity, and have this price put in our hands, and this help for our journey, there be here two sorts of persons (as in the former Sections) upon whom this duty doth ly; 1. The godly; 2. The wicked. As for the first, it will not be denyed that Gods children have an(d) 1.4 accesse to their Father, purchased to them by the blood of Christ, that they may come boldly un∣to the Throne of grace; that they may obtain mercy and find grace to help in time of need; that in every thing they should let their requests be made known unto God; that the effectuall fervent prayer of a righteous man availeth much; that the seed of Jacob do never seek his face in vain; if such knock, he will open; if they seek, they shall find; and whatso∣ever they shall ask, it shall be given them. And there needs be no more question concerning the wicked,* 1.5 were it not that Antinomians Object, If such would draw nigh to God in prayer or any other Ordinance they would the more provoke him to wrath, their prayer being an abomination unto him, Prov. 28.9. And what could such chaffe expect, but that they should be burnt up when they approach to him who is a consuming fire? Heb. 12.29. Ans. Its a sad thing to consider how far Sathan (transforming himself into an Angel of light) hath prevailed with some eminent Professors, who laying a great claime to holinesse and Gospel-liberty under that vizard, have opened a door to all loosenesse and profanity: thus these grand preachers of free grace (I mean Antinomian seducers) as they cast off themselves all(e) 1.6 cords and bonds, calling

it a legall course to subject themselves to the holy Law of God, or to look on it as a rule obliging them to conform their actions unto it; so they would exempt the wicked from their duty; telling such that nothing can, or ought to be, done by them for fitting and preparing them to beleeve and embrace Christ.

And thus they have made all the world, at once Out laws; and happy must the world now at length become, when there is no such thing in it as sin: Which will of necessity flow from these principles; for where there is no Law, obliging the sons of men to conformity and obedience, there can be no sin; sin being nothing else but the transgression of the law, 1 Ioh. 3.4. But they tell us, that now under the Gospel there is no such thing as a Law obliging any man to obey it; yea, some have come that length of impudence, as to(f) 1.7 affirm, that Christians are not only free from the mandatory power of the Law, but that it is blasphemous in Divinity, and monstrous in Nature to make the Law a rule of life. Thus one of them in the Pulpit cryed, Away with the Law which cuts off a mans legs, and then bids him walk: And thus not only the godly, but also the wicked are become(g) 1.8 Libertines, yea, and innocent and sinlesse creatures. 1. The godly, because they not being under the Law, but under grace and the im∣mediat direction of the Spirit, they cannot be said to trans∣gresse the Law. 2. Neither will the wicked be found guilty; for they, not being obliged to do any thing, or to use the means for obtaining of grace, nor to mourn for sin, repent, pray, &c. they cannot be guilty of the breach of any (affirma∣tive at least) precept; nay say they, those who will not fol∣low such a course, do run away from Christ to themselves, from the Gospel to the Law; and the further they go on in that way, they must provoke the Lord the more; all their performances being an abomination unto him, whom with∣out Faith (which they have not) they cannot please, Heb. 11.6.

We may not now stay to confute these Dreamers. Only for removing what is now objected against the wicked, their obligation, duty, and liberty to pray, We would offer these few Assertions.

Asser. 1. The Gospel, as it is not opposite unto, and de∣structive of, the natural and morall Law, so neither doth it abo∣lish or diminish that obligation, which the Law at its first promulgation did lay upon the sons of men: We are no lesse then the Jews, lyable to that curse, Gal. 3.10. If we do not obey it in all things; how doth the Apostle, Rom. 3.21 abominat the Antimonian fancy? Do we then make void the law through faith, God forbid; yea (saith he) we establish it? Turks, Pagans, Jews and Christians, Beleevers and Unbe∣leevers, are all alike under the directive, and mandatory power of the Law: And therefore since Prayer is a morall duty pre∣scribed in the first Commandement; and which Pagans by the dark lamp of nature have discovered, as flowing from the dictates of the primaevall Law, which God at first did write in the heart of man, and doth yet so far abide in man, as he is a reasonable Creature; that though he hath not a Law, yet by nature, he may do the things contained in the Law, Rom. 2.14, 15. There is yet so much light in that old ruin∣ous house, as to discover a Deity, and to point out this sanctuary and refuge in the time of need; and accordingly the most rude and heathenish people, have hither run for help in the day of their calamity: What ever in their vain imaginati∣ons they fancied to be God, to it they made their addresse and presented their supplications. So that Antimonians would do well to go to School, and learn of them the truth of this particular. The heathen Mariners, Ionah 1.5, 6. did prove better casuists; they knew better what course to take in that tempest, then if they had had those Seducers to have taught them; yea, such Dreamers should have been a greater offence to them then sleeping Ionah: If they thought strange to see one man not busie at prayer in that storm, what would they have thought of him who would have told them, that they should not pray? That they themselves would do better to sleep, then to take Gods name in their mouth; I think they should not have cast lots for finding out the man, for whose cause that evill was upon them, but the Antimonian, with∣out deliberation, in Ionah his stead, should have been cast in∣to the Sea.

Asser. 2. As the moral and natural law doth bind and oblige all men; so in every man there is some power and abi∣lity for doing and performing what it doth hold out unto him, as his duty: we do not say, that men by nature are able to keep any of the commandments in a spiritual manner, much lesse that they can perfectly keep the commandments, but that they can do the thing commanded, they can per∣form the external acts, and the substance of many moral duties; Though, 1. the principle from which, 2. The end to which, And, 3. the manner of performance be corrupt and naught.

Asser. 3. As the unregenerat are obliged to do, having gotten some light to discerne their duty, and some power and ability for doing; so if they make conscience of their duty, and honestly endeavour to improve the little strength and few talents which they have received, their labour shall not be lost: for albeit gracious habits be not acquired by our la∣bour and industry, but immediatly infused by the Spirit of God (as without our physicall concurrence and activity, so also without any kind of moral-influence and causality by way of merit and deserving on our part) yet by frequenting the Ordinances, (for I do not now speak of those who are without the pale of the visible Church) and going about du∣ties, as we are able, (though we cannot do so much as make our selves negatively good, and to be without sin, yet) we may thus become lesse evil, and not so indisposed and unfit for grace; some thing of the stubbornesse of the will, and of its aversenesse from what is good may be removed, and some inclinations (though moral and not gracious) may thus be wrought, begotten and stirred up in the heart, and the man (like the scribe, Mark. 12.34.) may be brought near to the kingdom of God; and though the Lord be not tied to such previous dispositions, (so that he must help for∣ward the work and bring it to perfection when and where these are placed, or that he cannot work without such le∣gal and previous preparations) yet ordinarly he observeth that method, it is his usual way to help us, when being sensible of the(h) 1.9 plague of our own hearts, we are wrestling

and tugging at duty, and seeking after him in the use of the means he hath prescribed.

So that in carrying on of that blessed work we may take notice of these severall steps, 1. God, by the common ope∣ration of his spirit, doth awaken the secure sleeping sinner, and lets him see his misery; 2. He discovereth to him his duty and the way how he may escape and come out of that state; 3. He stirreth him up and setteth him a work; 4. After that for a while the man hath wearied himself in thus wrestling by his own strength, the Lord humbleth him and layeth him low, and makes him despair in himself, and see that by his doing he cannot help himself; and having thus killed; Then, 5. he waketh(i) 1.10 alive, and having wounded then he heals, and maketh the spirit of bondage a forerun∣ner of the Spirit of Adoption: and when the poor sinner is thus, as it were, hopelesse and helplesse, then he pointeth out to him the brasen serpent, that he may look(k) 1.11 to it and live.

And thus wee see how legal performances and the use of the means in the strength received (though it be but litle) riddeth room in the heart, and maketh way to the right embracing and closing with Christ; In that, 1. it taketh off the heart in great part from vain and sinfull objects; 2. It keepeth off many temptations; 3. It begetteth some desire and inclination to that which is good and well-pleasing unto God; which disposition and affection is not over-thrown and removed, but only refined and spiritualized in the work of conversion, while selfish and carnal motives and ends are abandoned, and a new principle of life and motion in∣fused; and thus the former inclination becometh as a ma∣terial disposition to the new birth, making the subject more sit and capacious to bring forth, and entertain the man-child; like as drynesse in timber disposeth and sitteth it for the fire, and maketh it combustible: so that these legal performances, the frequenting the Ordinances and pouring out of the soul in prayer according to the present ability, doth not only, 1. Negatively dispose the soul for grace, by re∣moving obstructions and impediments, and cutting off some leaves, yea and branches of sin, and drawing out some sap

from the root; But also, 2. positively, by begetting these positive qualifications, which (though purged and rectified) remain after conversion, as siccity doth in the tree while it burneth; and lastly by using the means and attending the Ordi∣nances, we cast our selves in Christs way: and who dare say that the compassionat Physician will not pity the halt and the lame while he goeth by? Certainly such as do cast them∣selves in his way are at a fair venture, Christs invitation, yea and command (which all who are under the Gospel-call have) doth open a large door of hope, and may be lookt on as a sufficient warrand for successe to the obedient: the sick and diseased had not such an encouragment to come unto him while he was on earth, and yet they would venture, and their labour was not lost, he healed them all; none were sent away empty, and many got more then they sought; they came to have their bodily diseases cured, and he often healed both soul and body.

And thus it may appear, that wicked men should pray, yea and that with some sort of confidence they may draw nigh unto God. We will not now medle with the Jesuitical and Arminian principles, and two great Aphorisms, viz. 1. facienti quod in se est, Deus non denegat gratiam. 2. Deus neminem deserit nisi prius deseratur; i. e. 1. God will not deny his grace to him that improveth the strength he hath; 2. God will leave none till he first leave God, and slight his work and service; he will help forward the beginnings of a saving work, if we do not draw back. We know they can admit an orthodox glosse, according to which(l) 1.12 Zumel and Alvarez, these two great Patrons of physicall predetermi∣nation amongst the Papists, and Tuisse and Rutherfoord, a∣mongst our Divines, will not reject them; and we have said nothing that will import such an infallible connexion be∣tween our endeavours and Gods acceptance and remunera∣tion thereof, as will inferre••, or look towards any of these axiomes as they are urged and interpreted by the adver∣saries.

Now we come to speak to the objection, which needs not the hand of an enemie to overthrow it, there being fire enough in its own bosome to consume and dissolve the knot; 1. Then as to that place, Heb. 12. any who will look on the context, may at the first view discern, that the main scope of that Chapter is to perswade and exhort unto faith, patience, and to draw nigh unto God with reverence and godly fear; and then, v. 29. we have a pressing motive subjoyned, because God is a consuming fire; but to whom? (let me ask) Is it not to briars and thornes that dar stand in battel array against him, who(m) 1.13 run away from him and cast off the cords of duty, Is. 27.4. But as to them who submit, who draw nigh to him in his Ordinances, and present their complaints and sup∣plications unto him, he is full of mercy and compassion; that is the way, and the only right way to escape the everlasting flames of divine vengeance, that is the way (according to the following words, v. 5.) To take hold of his strength and make peace with him. Behold then how deluders abuse the Scriptures, and dare make use of that to drive men away from God, which the holy Ghost holds out as a motive to chase them in to God.

As to the place, Prov. 28.9. Whose prayer is said there to be abomination unto the Lord? We need go no further then the words to find an answer; for, saith that Text, He that turneth away his ear from hearing the law, even his prayer shall be abomination, but if the wicked will turn from his sins, he shall surely live, Ezek. 18.21, 28. Unto the wicked God saith, what hast thou to do to take my Covenant in thy mouth? But if he will forsake his wickedness, if he will vow unto the Lord and pay his vows, then saith the Lord, come and call upon me in the day of trouble and I wil deliver thee, Psal. 50.16.15. The Lord must be sanctified in all them that draw nigh to him, Levit. 10.3. If thou wilt not actively honour him by thy work, he will vindicate his own honour in thy just punishment, and make thee a passive instrument thereof, and a subject where∣on his justice will work. And therefore, considering that thus the Lord is a consuming fire, should we therefore withdraw

from his service and not approach the fire? Nay, saith the Lord in that place, Heh. 12.28. Ye must not do so, ye cannot escape that way; for whether shall we flee from his presence, Psal. 139.7. But let us the rather, and upon any terms draw nigh to him, and in our approach take the better heed to our steps, that we may serve him acceptably with reverence and godly fear. The wicked must not draw nigh with their lips and remove their heart far away, Isa. 29.13. they must not draw nigh to God in their sins while they love them, and resolve to follow that trade; if thou regard iniquity in thy heart, the Lord will not hear thy prayer, Psal. 66.18. and while thou draws nigh, thou must take heed that thou present not a treacherous libel to the King; thou must not ask provision for Sathans work and fewel to feed thy lusts, Jam. 4.3. If Antinomians would only plead against lip-labour, formality and hypocrisie in drawing nigh to God; and that none should with that im∣pudent woman, Prov. 7.14. dare to approach Gods Altar, that thereby they may either cloak and palliate their sins, that they may commit it with the more freedom and lesse suspicion, or that thereby they may hire God, and purchase a licence from him to follow that cursed trade; if (I say) those Seducers, would only argue against lip-labour and hy∣pocrisie in Gods service, all the servants of God and the Word of God would joyn with them; for that's not pray∣er but pratling, not service done to God, but an intole∣rable mockery of his holy Majesty; that's not to draw nigh to God, but to step aside from him; for while the heart is removed, all is removed; and the(n) 1.14 distance is still made greater and greater; but under this Pretence to cry down the use of the means, which God hath appointed for heal∣ing and softning the heart, is as abominable as to teach, that these who are on the way to hell, should continue in that way, and not endeavour to go out of it and turn; that they should not(o) 1.15 strive to enter in at the strait gate, nor search after the narrow way that leadeth unto life.

O! but (may these Seducers say) without faith it is impos∣sible to please God, Heb. 11.6. Wherefore then should

these who have not faith, spend their time and strength in wrestling with duties, which (since they cannot please God) cannot profit the workers? Ans. Without faith it is im∣possible to please God, as his friend, as reconciled to him, as his son, &c. There is no justification nor peace with God without faith, whereby we lay hold on him who is our(p) 1.16 peace, reconciliation, righteousness and sanctification; with∣out faith the person cannot please him, the state and condition of the man is unsafe, naught and loathsome to God, and therefore the work cannot please him: The tree must be good before it bringeth forth good fruit, the Lord first hath pleasure in the person, then in his work; first he had respect to Abel, then to his offering, Gen. 4.4. Yet in some(q) 1.17 respect, the works and endeavours of the unregenerate, wh•• are on their way to a change, may be said to please God, the travail and pangs of the new birth, our wrestling with the strong man till he be cast out, cannot be displeasing to him for whom thus room is made in the heart; yea, not only these works, which have a more immediate connexion with grace, are thus in some respect pleasing to God: But also the very first endeavours and breathings after God, do so farr please God and are approven of him, as that he will accept of them as some steps (though not in, yet) towards the way, so that by these the man is brought a little(r) 1.18 nearer the kingdom of God, he is in some measure fitted and disposed for grace.

And the Lord, in these three respects, may be said to be plea∣sed with, and accept such, endeavours and duties performed by men, not yet(s) 1.19 translated from death to life, though look∣ing (with natures eye weeping, and being a little annointed and(t) 1.20 enlightned by the common operation of the Spirit) towards God.

1.(u) 1.21 Positively, because as to the matter and substance, these duties are good and agreeable to the rule, though as to the manner and way of performance there be many de∣fects.

2. Comparatively, and that in these two respects, 1. Be∣cause God is better pleased with such approaches to him, then

with the running from him to the excesse of riot; and though the Sow when washed, is still a(x) 1.22 Sow, and hath not laid aside its nature, yet it is more pleasing, or rather (if ye would expresse it negatively) lesse displeasing then when she wal∣lowed in the mire; yea, and 2. Because such performances and endeavours are more acceptable and agreable to the will of God, then the omission and not performance of these duties: Nay, our Divines generally confesse that the moral(y) 1.23 vertues of Pagans, and the exercise of these, were upon the matter good, and that the doers (though they did not refer their work to a spiritual end) were less guilty and evil then if they had omitted these duties; albeit upon a spiritual and theological consideration, they might well be called by(z) 1.24 Augustine, splendida peccata, beautiful and shining sins.

3. Relatively, as means which he hath appointed to be the way of conveighance of grace, and which he so far accept∣eth, as usually to make them reach the end; Thus Rom. 10.17. Faith is said to come by hearing; and why not also by prayer? While Cornelius was fasting and praying, behold a messenger from heaven was sent unto him to shew him what he should do, Act. 10.20. While Paul was praying, Ananias was sent unto him to open his eyes, Act. 9.11, 17. We will not enquire whether Cornelius and Paul were then converted or not. But behold here an(a) 1.25 extraordinary bles∣sing upon the use of the ordinary means; thy prayers and thine almes (saith the Angel to Cornelius, Act. 10.4,) are come up for a memorial before the Lord: Enquire for Paul, why? what's them atter? For (saith the Lord, Act. 9.11.) behold he prayeth.

O sinners! whose trade hath been to destroy your selves in departing from God; O! all ye who are yet strangers to this heavenly employment of speaking with your Maker, I have a glad message unto you to day; what ever have been your provocations, or whatever be your present fears, yet look up to him whom ye have so often provoked; and if ye will forsake the evil of your wayes and present your supplica∣tions unto him, ye need not fear, he will not deal with you

as Solomon dealt with(b) 1.26 Adonijah, he will not tear thy supp∣lication, and make it a dittay against thee for taking away thy life; only beware of Adonijah his heart, do not design trea∣son (as its thought he did) while thou presents thy desire t•• the King; if then thou wouldst ask what course thou shouldst take that thou mightest be saved, I would tender thee no better advice then Peter did to Simon the Sorcerer, while he was yet in the gall of bitterness and bond of iniquity, Act. 8.23, 22. repent of thy wickedness and pray God, if perhaps the thoughts of thy heart may be forgiven thee.

And to presse this so necessary advice and exhortation, let us brieflly, by way of motive and encouragement, hold forth some grounds, which may serve as so many arguments to vindicate the point from the Antimonian dream. 1. What ground hast thou to entertain the least scruple, concerning thy duty to pray to God and bemoan thy condition to him, to perform this part of worship, which not only thy indigence, but also his honour calls for at thy hands; what seest thou? what do Antimoni∣ans hold forth unto thee for taking off the tye and obligation, which thy condition and dependance, thy wants and fears, and Gods law written in thy heart and in the Scriptures doth lay upon thee? Can thy former wickedness make thee now a Libertine? can it pull out thy shoulders from under the yoke? 2. Thou being convinced of thy duty, wilt thou ask whether thou mayest perform it or not? There can hardly be a clearer contradiction imagined then, to say its my duty to pray, and yet I may not, I ought not to pray; I am infinitly obliged to do, and yet I should not do; for what call ye duty but that which we are obliged to do? Was there ever such a subtile notion as to abstract duty from the obligation to do? Or can there be a more unreasonable fancy, then to say that these who are under the means may not use them? true it is, that after death the case is altered, thou art no more under the means, neither doth the King call and invite thee to come; but yet even then, if he would hold forth the golden Scepter to the damned (as now he doth to the unconverted) they were obliged to draw nigh the Throne. 3. Art thou not convinced that grace is lovely and desirable? and from whom canst thou

desire it but from God? and that's to pray; for, what is prayer but an offering up of our desires to God? 4. For thy warrant thou hast the command of God, again and again repeated in the Word. 5. Many sad threatnings denoun∣ced against kingdoms, families and persons that will not call upon God. 6. Thou hast seen, heard and mayest read of many judgments temporal and spiritual, poured out upon such as did not call upon him. 7. We may with the Apostle in another case, 1 Cor. 11.14. appeal to nature it self; doth it not teach him that is in misery to cry to him who is able to help and relieve, and to intreat him whom he hath wronged and off nded to pardon and forgive? Thus the light of nature discovereth this duty to Pagans, and as with a double cord bindeth it unto thee, who also hast the light of the Word pointing out that way to thy feet. 8. Several talents bestowed on thee for this effect, do call to thee to improve them: What? hast thou not some natural power and ability to desire and expresse (though not in a spititual and saving way) thy desires to God? 9. Doth not thy consci∣ence draw thee to the Throne? Doth it not accuse and chal∣lenge thee, when thou omittest this necessary and (as I may call it) natural duty? 10. Hast thou not many wants, fears, &c. and what do all these say unto thee, but O! run to the Throne for a supply and remedy? 11. The great∣ness of the priviledge, that thou mayest approach the great King, doth call upon thee to imp••ove it, together with the great benefits which thereby may be purchased. Yea, 12. though there were no other income then the present effect, which usually it hath on the heart to enlarge, fit, and in some measure dispose it for becoming a temple for the holy Ghost, and to be a fit room to receive and welcome the King with all his train of attendant graces, which are the harbingers of glory; nay it is not only a disposition, but a beginning of the saving work; prayer, if serious, is a turning of the heart to God, its a spiritual and converting motion of the soul, its the first breathing of the new creature: desire of grace (say Divines) is grace. Certainly if it be effectual and resolute, it must be so; and desire is the life of prayer, and without it

there is no prayer, so that such as forbid the unregenerate to pray, do disswade them to be converted and turn to God, or be∣gin the saving work of grace; prayer is not only a converting ordinance, but also the first breathing of the converted; not only a mean, but also a part and the first fruit of conversion. 13. The doleful and sad consequents, that must follow the contempt of this promising remedy, the King ere it be long will tear these proud rebels in pieces, who would not submit and supplicate him for a pardon. 14. The great advantage that may be expected, that probability, if not certainty of successe that God will fulfill thy desire, may as a strong cord draw thee nigh to God; thou hast not one, but many encou∣ragements to excite and set thee a work 1. Gods bowels opened (in the Ordinances) and his arms stretched forth to embrace thee. 2. His call and invitation, his counsel, entrea∣ties, requests, expostulations, &c. together with his solemn protestation, that he delights not in the sinners ruine, but rather that he would draw nigh to him, that he might live: while the King inviteth the traitor to come and seek his par∣don, what should discourage him? 3. His Ordinance and appointment▪ in making prayer a mean for that end: they who teach that sinners cannot expect a blessing on their offer∣ing up their desires to God, do say (yea though we did abstract from his fidelity in fulfilling his promises) that God hath appointed that Ordinance in vain. 4. His stirring up the heart and filling it (though by a common work of the spirit) with such desires and purposes as are fit materials of prayer, do say, that if we will improve that season, the Lord purpo∣seth not to send us away empty; he will not be wanting to promove what good he begins to work in us, till we resist his spirit and first draw off and lye by, and thus stifle the new birth in its conception. 5. God's satisfying the natural appe∣tite of inanimate creatures, and fulfilling the sensual desires of the brutes and brutish requests of sensual men: when selfish Ahabs have opened their mouths for outward mercies and deliverances, he hath filled them many a time, and casten such bones to these dogs, while they drew nigh their masters table and looked up to him. 6. The example of others, who

have followed the like course, the successe that weary and loaden sinners have alwaies met with, may be (though thou hadst no more) encouragement enough for going about this sweet and promising duty: There is none in hell to day, who dare say that they took them to this course, and constantly pursued it with such diligence and enlargement of heart and affections as they might, and according to that measure of strength they had, and yet were no better; when they had done what in them lay, they could not help the mater, there was no remedy but they must perish; nay, nay, but their consciences can testifie against them, that they were slothful and did neglect the means, that they would not pre∣sent their request to God and constantly pursue their suit, and so they did perish, not in the use of the means, but be∣cause they would not further use the means God had appoin∣ted for obtaining of mercy and salvation.

You will say,* 1.27 till men believe they cannot ask in faith nothing wavering, for they cannot lay hold on a promise; and therefore they need not think they shall receive any thing of the Lord, Jam. 1.6, 7. Ans.* 1.28 The Apostle speaketh not there of the faith whereby we are justi∣fied (though it be true he supposeth it to be in the subject) but of the faith of(c) 1.29 audience, whereby we certainly expect a return of our prayers, as(d) 1.30 afterwards shall appear. And he speaketh to beleevers, exciting them to exercise their faith, as to that particular act which reacheth the successe of prayer, and certifieth the supplicant that his labour shall not be lost; so this place doth not concern the unregenerat: And yet while they are minding a change and looking up to God for help, there may be in them some shaddow of this faith; as of that mentioned, Heb. 11.6. (which importeth one and the same thing with this) he may in some measure believe that God is, and that he is a rewarder of them that diligent∣ly seek him; he may upon the former and such like grounds, draw nigh to God in some sort of confidence and expectation of success, which if it serve to stir him up and hold him at his work, if it keep him from wearying and fainting in his addres∣ses to God, may be supposed to be sufficient for that state and condition.

You will say, may not wicked men lay hold on a(e) 1.31 pro∣mise for audience and successe? Ans. 1. Though the wick∣ed may not claim a right to any qualified and conditional pro∣mise, since he hath not as yet (though he be in the way (for we do not now speak of swine wallowing in the mire) to obtain) these qualifications and conditions, which the promise doth suppose in him to whom it is made; yet who knows that he is not under the absolute promises? God hath pro∣mised to quicken the dead, to give a new heart, and to write his law in the heart of some men, and who dare say he is not the man? and certainly all these to whom these prom••ses do belong, shall in due time have them accomplished in them; and this looks to be the very time, when thou art panting after the Lord, and wrestling at the Throne: and therefore if thou do not faint, thou must prevail.

2. The promises, for the most part are conceived in such general terms, without any qualification; as Mat. 7.7. Luk. 11.9. Isa. 55.2, 3. &c. that thou shouldst not question and dispute away thy interest in them, and through thy diffidence turn thy back on thy duty, and thus exclude thy self from the promise annexed to it; thou shouldst not then so much per∣plex thy self, concerning Gods purpose to pitty thee, and his promise to hear thee (for as yet these may be hid from thee) as thou shouldst be diligent in going about thy duty, thou needst not doubt of that, what needst thou then linger and delay? O! cast away all such discouragements and follow thy duty, and thus in the use of the means, cast thy self over upon the promises, and ere it be long thou mayest find, that there was room enough there left for thee to write in thy name, and then come to know what was Gods purpose to∣wards thee.

3. Gods call and invitation, hath much of a promise in it; he is serious in his offers, he doth not complement with thee, when he inviteth thee to come to him, Isa. 55.1. Rev. 22.17. &c. When he inviteth to open to him, Rev. 3.20, &c. if thou wilt come, he will make thee welcome.

And then, 4. The command of God hath half a promise in the bosome of it; and certainly all the commandments do

belong to thee, as well as to the most holy men on earth; for what hath made thee a Libertine, and exempted thee from duty?

O! then, be of good courage; I tell thee (as they did Bartimeus for his comfort) he calleth thee, yea, and com∣mandeth thee to come: Ah! what mean ye thus to doubt, debate, and dispute away the market-day, and let the gol••en opportunity slip: If such a voice were heard in hell, if these wretches were once more invited to make their requests to God, would they thus dispute and question? would they refuse to labour in Gods vineyard, without a bond for their hire? nay, it would be a glad voice to th••m, and they would seek after no other security and warrant, then his call and invitation. O! then, while its called to day hearken to his voice, that it be not your case, for ever to weep and wail for loosing such an opportunity; O! then, cast away (as Bartimeus did his garments, when Christ called him) all im∣pediments and hinderances; cast off these garments of sin, your lusts, and these(f) 1.32 weights that so easily beset you, and run to the Scriptures for light, fall on your knees, run to the Throne, run to the father, and say, I am not worthy to be called thy son; and when he seeth thee, yet(g) 1.33 afar off, he will meet thee, and fall on thy neck and kiss thee; thus he hath dealt with such prodigals, and why will he n••t also thus welcome thee? Is their any in hell or on earth, that can give an instance to the contrary, and say, I am the man who thus came to God, and yet was rejected? It may be indeed, that some being awakened by some outward, or inward rod, have now and then fallen into some good fits and moods, but that early dew hath been quickly dryed up, and what crop could then be expected from that stony ground? Thou mayest in∣deed make some steps towards the right way, and yet weary, and sit up long ere thou come to it; but canst thou tell me the man, who took this course and constantly pursued it, who continued instant in prayer and met with a repulse?

Let Antimonians then bark and declaim against duties, and the use of the means God hath appointed, yet rest thou on Gods Word, who hath said,(h) 1.34 ask, and it shall be given

you, (whoever thou art, thou art not excluded, unlesse by refusing to perform the condition, thou exclude thy self) seek, and ye shall find; knock, and it shall be opened unto you: But what ground of hope and expectation, can these Seducers hold out unto thee, if thou wilt not ask? I know not. Though the Lord hath been(i) 1.35 found of them that sought him not, yet there is none found of him, whom he stirreth not up to ask; so that, if thou do not ask, thou shalt never receive; there is(k) 1.36 none in heaven, who were not supplicants on earth.

But Ah! though none of you do seruple concerning your duty, and though you think your labour would not be lost, yet how many of you are practical Antimonians? though all of you abominate their doctrine, yet too many of you make it the rule, whereby ye walk; ye will not speak against pray∣er, yet whoever heard your voice in prayer (except in a customary formal way) ye will not condemn them who pray, and yet will rather damn your own souls then pray; ye dow not away with the doctrine of deluded sectaries, and yet ye dance as their pipe playeth: What is said of hereticks, Tit. 3.11. may well be applied to such Atheists, they are self-con∣demned, they are(l) 1.37 unexcusable in judging Antimonians, while they walk according to the rule they set before them.

I have too long insisted on this point: But my main aim was to hold out a caveat for preventing this practical Antino∣mianisme, which accompanieth an Orthodox profession; and I will say no more now to the speculative Antimonians, these wretched opiniators, after I have mentioned their cru∣elty, not only to the wicked, in shutting the door on them, but also to the Saints in excluding, or (as we may call it) ex∣communicating them from this solemn and soul-comforting Ordinance, yea then, when they stand most in need of conso∣lation, to wit, in their sad nights of desertion, when neither sun nor moon doth shine upon them, when the Lord with∣draws the refreshing beams of his countenance, and the sealing and witnessing testimony of his Spirit; that(m) 1.38 candle of the almighty, whereby we might be guided and encouraged in the greatest darkness, occasioned by the

ecclipse of creature-comforts; when they are thus, as it were, hopelesse and helplesse, when they cannot see to read their names written in the book of life, nor discerne any seal at their charter, and thus are in hazard to draw sad conclusions against themselves, O! then must these(n) 1.39 miserable com∣forters say, to these children of light, while they are thus walking in darknesse, beware that ye draw not nigh to God, since ye are not assured of your adoption and reconciliation; for if ye have the least jealousie and suspicion, the least scruple and doubt concerning his love, ye may provok him to be∣come a consuming fire unto you, if you should draw nigh to him: nay say they, these legall terrors, and spirit of bon∣dage, and the want of assurance do not only evidence some present distemper, and fit of unbeliefe, but also the want and absence of faith; and therefore those doubters must be enrolled with unbeleevers, and such must be(o) 1.40 le∣gall preachers who exhort either the one or the other to pray.

Notes

• (a) 1.1

  Our desires i. e, the desires of us Viators.
• (b) 1.2

  Where having fallen upon that sweet subject we would not make an interruption untill we had spoken what we conceived ne∣cessary for open∣ing up of that question, albeit according to the rules of me∣thod, much of that matter did belong to this place.
• (c) 1.3

  Christus se∣cundum quod Deus orare non potuit, quia ae∣qualis est patri, secundum quod homo considera∣tur dupliciter, 1. ut compre∣hensor, sic ei 0182 0 competit orare pro aliis non prose, quia non indigebat. 2. ut Viator, sic compete∣bat ei orare pro aliis et prose: omnis namque oratio est pro indigentiâ quâdam supplendâ Hae•• Petrus de Tarantasia apud Dionys. Cartbus. in, 3. sent. dist. 17. quaest. 2.
• (d) 1.4

  Eph, 2.18. Heb. 4.16. Philip. 4.6. Jam. 5.16. Isa. 45.19. Mat. 7.7. Ioh. 14.13.
• * 1.5

  Object. Answer.
• (e) 1.6

  See Ed∣wards Gan∣grana in the catologue of ••rrors, part. 1. pag. (mihi) 21.26, 27, error 66, 132, 137 Pagits heresio∣graphy from 109. Al. Rosse his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sect. 12. quaest. 4.1
• (f) 1.7

  Eph. Pa∣git loc. cit. pag. 106, 107. Al. Rosse. loc. cit.
• (g) 1.8

  According to their asser∣tion, that neither good works profit unto salvati∣on, nor can ill works do any hurt. Sec. Eph. Pagit. loc cit.
• (h) 1.9

  1 King 8.38
• (i) 1.10

  Deut. 32.39.
• (k) 1.11

  Isa. 45.22.
• (l) 1.12

  Zum. var. disp. ad 1. & 2. tom. 3. pag. 15, 71, 244, 254, 351, & tom. 2. pag. 135. Alvar. de. aux. disp. 58. § 7. & disp. 113. § 12. & resp. lib. 3. cap. 5. § 12. & de. aux. disp. 49. § 2. disp. 56. § 6. & 12. disp. 59. per. toram, & resp. lib. ult. cap. 20. § 2. Gul. Tuiss ad. Corv. def. cont. Til. pag. 359. & pag. 106.107.90, 98. &c. Rhet. de provid-cap. 26. &c. Although these divines apply these axiomes to the converted, yet what they say may be extended to our case and to these who are on the way to conversion. See Fenners wilfull impenitent.
• (m) 1.13

  While we turn our back on duty, we fight against the command and sets our selves against his soveraign authoritie who commandeth.
• (n) 1.14

  See Ch. 4.
• (o) 1.15

  Mat. 7.13, 14.
• (p) 1.16

  Eph. 2.14, 15, 16. 1 Cor. 1.30.
• (q) 1.17

  Placere Deo, est non modo commu∣niter approba∣ri tanquam voluntati suae non adversum quomodo om∣nia bona na∣turalia & in∣differentia dicuntur pla∣cere Deo: sed ita acceprari tanquam, &c. placere Deo est justificari D. Paraeus in loc.
• (r) 1.18

  Mark. 12.34.
• (s) 1.19

  1 Joh. 3.14.
• (t) 1.20

  2 Pet. 2.22.
• (u) 1.21

  Or in these four respects,

  • ••. Negatively
  • 2. Positively,
  • 3. Compara∣tively, and
  • 4. Relatively.
• (x) 1.22

  2 Pet. 2.22.
• (y) 1.23

  Virtutes morales fideli∣um specie & formaliter non differre à vir∣tutibus Ethni∣corum ab Ari∣stotele defini∣tis: multis conatur osten∣dere. Frid. Wendel. phil. mor. lib. 1. cap. 7. quast. 2. idcirco in Christianorum scholis docen∣das, cap. 1. quaest. 12.
• (z) 1.24

  Vid. Au∣gust. vindica∣tum apud Chamier. panstrat. tom. 3. lib. 4 & sophismata Bell. refutata.
• (a) 1.25

  In that a voice from heaven should send Corneli∣us to Peter to enquire after him, and Annanias to Paul to en∣quire for him.
• (b) 1.26

  1. Kings 2.17.23, Adonijah (as would appear) in that parti∣cular did most humbly suppli∣cate Solomon, though the reasons alledg∣ed by Diodati and others might prevail with Solomon justly to deal with him as he did.
• * 1.27

  Obj.
• * 1.28

  Ans.
• (c) 1.29

  Which ye•• is not a di∣stinct faith, but a different consideration of one and the same prin∣ciple, a refe∣rence to ano∣ther kind of act flowing from it.
• (d) 1.30

  Vid. part. 2.
• (e) 1.31

  We pur∣pose to speak to this questi∣on in another place (if the Lord will) and therefore will not now di∣gresse to speak to it at any long••h.
• (f) 1.32

  Heb. 12.1.
• (g) 1.33

  Luk. 15.20.
• (h) 1.34

  Mat. 7.7.
• (i) 1.35

  Isa. 65.2.
• (k) 1.36

  I speak of the adult, the Lord hath a way unknown to us for saving young ones.
• (l) 1.37

  Rom. 2.1
• (m) 1.38

  Job. 29.3.
• (n) 1.39

  see Ephr. Pagit. loc. cit.
• (o) 1.40

  See Pagit loc. cit.