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. For what things, and in what order and maner should we pray?

THe promise being such a sure ground and foundation of prayer, we may safely go where see this star point out our way; the promises are not only precious and ex∣ceeding great, 2 Pet. 1.4. But also (like the(a) 1.1 command∣ments) exceeding broad, and of a large extent; they go as far as a rational and sanctified appetite can reach. The will (I confesse) may chuse every(b) 1.2 good thing, and the pro∣mise is of as large a compasse. The Lord hath said, that he will give grace and glory, and are not these very large and comprehensive? yet least any should complain, he will leave no room for any exception, but as he hath promised to give these great mercies; so that he will withhold no good thing from his honest servants and supplicants, Ps. 84.11. Ps. 34.9, 10. Ps. 23.1. Ps. 85.12. &c. and that he will preserve them from all evil, Ps. 1 21.7. that he will preserve their soul, ver. 7. and their body, their going out and

coming in; and that he will not suffer their foot to be moved, ver. 8, 3, 5, 6. Thus the promise excludeth nothing that is good; and I know no good thing, which we may not pray for. Goodness by the Phylosophers, is thought to be a rela∣tive property; and in the Schools that is called good, which is fit and(c) 1.3 convenient; which general may to good purpose be applyed to this case in divinity, while we enquire what is good for a Christian, and what he may claim and ask, as be∣ing his by vertue of a promise? viz not every thing which his lust doth crave, but every thing that is fit and convenient (and so good) for him: It may be riches, pleasures, honours, &c. would not hic & nunc, and at such a season be convenient for him, but would prove a snare; and therefore there is no pro∣mise, that we can absolutely and peremptorily plead as a bond for such a supposed mercy. The object of the promise must be some good thing, bonum tibi, there can be no promise made to thee, but it must be concerning something which is good and covenient for thee; otherwise, it were rather a threatning then a promise.

O! If all our prayers and desires were thus limited, and did carry alongst with them this proviso; we would not be so peremptory in our requests, nor so impatient under a repulse, nor so ready to call in question Gods love and care, and the truth of his promises, when in mercy he refuseth to satisfie our lusts and foolish desires. And O! with what confidence, security and calmness of spirit might we roll our selves, and all our affairs over upon our kind and provident Father? who as he will not withhold what as good, so will not suffer what is evil to come near us. But as thou mayest ask every good, so only what is good: for no evil can be an object of love and desire, but rather of hatred and aversation, and so falleth not under a promise but a threatning: and thus cannot be a fit material for prayer and supplication, but rather for deprecation or imprecation.

But here we might speak to this question, whether we may desire and pray for any evil, whether of sin or suffering, though not absolutely and for it self, yet as it may be a mean for humbling of us, and drawing us near to God? There be

few of those we have read who propound, and none who at any length do speak to this material (as we conceive) case; but since there be so many particulars, which we must speak to in this Chapter, we shall remit this to Part 3. and handle it amongst the cases. Only let us from thence suppose, that the object of our prayers must be something that is good, fit, convenient and profitable to us, and that not only respe∣ctively and in reference to such an end, but also absolutly and of it self, at least negatively and permissively. And thus it must not be evil, either morally, or physically, it must not of it self be either dishonourable to God and contrary to his law, or afflictive and bitter to us. But as to what is thus good, thou art not straitned either by the promise, or the nature of this performance; we have both conjoyned and meeting together in this center, or rather diffused through this large circumferene, Mat. 7.11. Your Father which is in heaven shall give good things to them that ask him.

We need not descend unto particulars, these being so many and different; whatever thou stands in need of, what ever may be useful and profitable either for soul or body, for this life or that which is to come, for thy state and calling, for thy present exigence and condition, &c. thou mayest ask in prayer, and plead a promise for the obtaining of it. All which good and desirable things, are summarily comprehended under six heads, in that perfect pattern which our Lord Jesus taught his Disciples, Mat. 6.9. Luk. 11.2. a commentary and explication whereof, we purpose not to offer now, especial∣ly, since that hath been often and fully done by many judici∣ous and learned Divines. But we shall reduce what we judged necessary to add concerning the object of prayer, into two generals, viz. of things and persons. Of the first, we shall speak here, and of the second in the following Secti∣on.

1. Then as to these good things and mercies, which are the matter of prayer; it would be observed, 1. that these are either temporal, belonging to our bodily and perishing be∣ing in this world, or spiritual, which do(d) 1.4 more immedi∣atly concern the soul, and our everlasting being and happi∣nesse.

2. Both spiritual and temporal mercies may be subdi∣vided, for some of them are more, some lesse necessary for obtaining the aforesaid ends, as amongst spirituals, some are necessary for our being and spiritual life, others only for our greater comfort, vigor and activity in doing; so amongst temporals, some are necessary for our bodily being and life, others only for the comfort, better accommodation and emo∣lument thereof. And accordingly the promises do, and our desires and prayers should in a different maner respect these objects. For clearing of which (as being the main scope of this Section) v••e shall lay down some few positions, beginning with temporals; and as to these, first, laying the foundation, and shewing that they may be lawfully askt, before we speak of the maner how they should be askt.

Concl. 1. We need not fear to go to our Father for a sup∣ply of all our wants, as well outward and bodily, as spiritu∣al. Thus our blessed Lord, in that perfect pattern of prayer, Mat. 6.11. Luk. 11.3. hath taught us to ask our daily bread; and Agur by his example, Prov. 30.8. doth war∣rant us to pray for food convenient: and the Apostle exhor∣teth us to make our requests known unto God in every thing, Phil. 4.6. And there be so many promises concerning these outward things, and so many instances of prayers put up by the Saints, registred in the Word; especially in the book of the Psalms, that it were not worth the time to insist upon citations; having the constant practice of all the Saints, as daily memorials of our duty, and as so many torches to shew us our way. Yea, this seemeth to be one, and not the least of these reasons, why the Lord doth subject and expose us to so many wants and dangers, that we may run to him for a supply of our wants, and for protection from the evil we fear; and we should look upon these, as so many messengers sent to invite us (as the famine did the prodigal) to draw nigh to our Father. We will not now digress to confute the old Manicheans, who affirmed, that only these temporal and outward things were promised in the old Testament; with whom in this(e) 1.5 Soci••ians and(f) 1.6 Arminians do joyn, al∣beit some of them would mitigate the mater by their distincti∣ons,

while they tell us, that the Scriptures of the old Testa∣ment do expresly and directly speak only of temporals, so that the people of the Jews could not understand, nor collect from thence any ground for beleeving a life eternal: As if God had only proposed to that people a swinish and Turkish felicity. Neither will we now meddle with these hereticks (whom(g) 1.7 Theophylact calls Masselians, and Augustine, Psallians, who on the other hand do teach, that we should not labour or care for temporal and outward things; her••••e it would appear, that they did teach that we should not p••ay for them: were it nor that(h) 1.8 Augustine tells us, that they belong to the Sect of the Euchits, who pleaded, (but I am sure not by their p••••ctice) that men ought alwayes, and without intermission to pray; and then surely no object, whether temporal or spiritual, must be excluded from those perpetual prayers: And yet what we may not some one way or another care for (especially as to those things that require our labour and endeavour for obtaining of them) that we may not (I would think) pray for. But in opposition both to Manicheans and(i) 1.9 Masselians, let us lay down this sure con∣clusion; That godliness alwayes was, and still is profitable for all things, having the promises for things belonging both to this bodily perishing life, and for that eternal life of glory, which is to come, 1 Tim. 4.8. Its true, the antient people had many particular promises of earthly things, which we cannot lay claim to. The Church then being in her infancy, was accordingly left under an elementary paedagogy, and had a greater allowance of sensible and outward mercies, as being more sutable to their condition: as their ordinances were more(k) 1.10 carnal, consisting for a great part in externals, and in outward bodily performances; so the promises and motives to obedience, accordingly did more respect their outward state and condition here in the world, then now under the Gospel, when we (being liberate of the yoke of these bod ly rites and ceremonies, and light having arisen to us after these(l) 1.11 shadows are gone) have more spiritual duties, and more pure motives and encouragments. Not that their perfor∣mance were not also spiritual, and as if these types had not

pointed out Christ, whom they were to eye in all sacrifices, washings, &c. But because the maner of performance was much conversant about the outward man, and sensible things, Nor, 2. That Christians have not the promise of this life and for temporal mercies; but because they had many particular, peremptory and absolute promises for such things, which do not belong to us, who instead of Canaan, a land flowing with milk and honey, have for the most part the crosse for our portion and badge here in this wilderness, as being more pro∣fitable to us, and more subservient to his glory, who often maketh. the(m) 1.12 ashes of the Saints the seed of the Church. Its true, the general promises made to that people, do no less belong to us then they did to them; for instance, that word, Ps. 84.11. is no lesse true to day, then when it was at first written; the Lord being no lesse then he was then, a Sun to comfort, and a Shield to protect his people. As the Lords hand is not shortned, so neither is his bowels more straitned and narrow towards us Christians; yea, as to these temporal mercies. And if they were as fit and convenient for us, we should have them as certainly, and in as great abundance. But the thing indefinitly promised, not being hic & nunc, and as clothed with such and such circum∣stances fit and convenient for us, qua talis, and as such it is not contained in the promise. And thus, though the Lord will with hold no good thing from them that walk uprightly, yet he will not give such a supposed mercy, but really a snare. And thus in withholding of it, he withholdeth not what is good, but what would be evil. We will not now enter the lists with(n) 1.13 Thomas and Cajetan, whose words, if rightly understood, may admit an orthodox sense, albeit to the first view it would appear, that they denyed that temporals should be askt. But(o) 1.14 Guido de Bai∣sio, hath here fallen into such a manifest contradiction, that I know not what can be said for his vindication; but leaving that task to those of his profession, we shall only propound one or two objections, which might (as we conceive) stumble some weak ones.

[Obj. 1] Object, 1. We should be carefull for nothing, for none of these temporall perishing things, nor lay up for our selves treasures on earth, nor take thought for our life what we shall eat, what we shall drink, or for our body what we shall put on; it is pagan like to take thought for to morrow, or to seek after these things. Philip, 4.6. Mat. 6.19, 25, 28, 31, 32, 34. we must not labour for that meat that perisheth, but only for the meat that endureth unto eternall life. Joh. 6.27. and were it not to mock and tempt the great God, and to prostitute one of his ordi∣nances, taking his name in vain, if we should pray for such things for which we may not take thought, care, or labour. Ans. These and the like Scriptures do not, cannot condemn all sort of care and labour for these things; not a moderat, orderly and subordinar care and labour for, and pro∣vision of them, for that is frequently enjoyned as a duty, and hath accordingly been accompanied with successe and a blessing; as we ought to be fervent in spirit, serving the Lord, so we must not be slothfull in businesse that concern∣eth the outward man, Rom. 12.11, we should follow our calling, and may work with our hands, that we may have lack of nothing. 1 Thess. 4.11, 12. yea and if any man do not care and provide for his family, he is (so far, and in respect of his negligence which the very light of nature doth condemn,) worse then an infidel. 1 Tim. 5.8.

And thus we may well retort the argument, what we may(p) 1.15 desire, care and labour for, that we may pray for; we may not put our hands to that work, on which we should not ask a blessing, and praise him when he followeth our labours with successe: all care then is not forbidden, but a carnall, immoderat, distrustfull, excessive, perplex∣ing, and soul-destroying care, anxiety, and labour; when thus we seek these outward things, and make them our idol, when we prefer them to the Kingdom of God, and dote upon them as necessary things, which we cannot and will not upon any tearmes want, this is a pagan-lik sin to be abo∣minated by all who beleeve that there is a life to come; and it is the bane of our profession, that so many titular Christi∣ans

do rather serve Mammon then the true God, [Obj. 2] and prefer the trifles of a perishing world to the uncorruptible and undefiled inheritance.

Object, 2. That which we most desire and covet, may prove most hurtfull and noxious to us;(q) 1.16 riches, honors and pleasures have often occasioned not only the eternall ruine of the soul, but also the shame, misery and bodily ruine of who have enjoyed them in greatest aboundance; Were it not then best and safest not to pitch upon any of these things, but to hold in the generall, casting our selves over upon the Lords holy and wise providence, what he may make choyce of that which is good and expedient for us to have and enjoy? Ans. I have often with admiration called to mind the opini∣on of(r) 1.17 Socrates and Plato concerning this particular, their modesty and self-denyall, and resigning themselves wholly over to divine disposal, they would not prescribe to the Lord as not knowing what in particular to ask, and therefore would only in the generall pray, that ••od would give what is good. O! how should such a consideration as this humble us, who are often so particular and pe∣remptory in our carnall desires, that Fachel-lik we must have them satisfied or esse we must die through impatience and discontentment? Many Pagans shall rise up in judgement against this generation and condemn it because of its worldly mindednesse. O! If we did trust more to the Lord, and were lesse peremptory in our desires after these things, our earthly portion would be greater, better and more secure; and our way to the heavenly inheritance more easy, sweet and safe; yet we do not condemn the examples of holy men set down in the word, nor the constant practice of the Saints, who in their Prayers have named such particulars as they conceived to be needfull and convenient for them: what others have done in this kind we may and ought to do, we

have particular promises concerning such and such temporall mercies, and expresse commands to ask such and such mer∣cies, and therefore we may ask and name the mercy we stand in need of; only let us ask with submission, and in de∣pendance on the wisdom, love and care of our Father, and in subordination to the one thing necessary; and though we know not, yet our Father knoweth what is good and expe∣dient for us; and he hath promised to give his Spirit to be our guide and to help us to pray as we ought both as to the mater and maner. And albeit we may follow the light of the promise, and ask what is there held forth, and name what is there expressed, yet we should pray that not what we will, but what he hath appointed to be good for us may be given unto us, and that the Spirit would moderat our desires, and rectifie them when they are misplaced.

3. Object. may be this, we must pray in faith, [Obj. 3] nothing wavering; but we cannot with such confidence expect and ask any of these temporall things; and therefore they are not a fit object of Prayer. Ans. we shall in the Lords strength, Part. 2. Chap. 2. shew what is that faith which is required in an acceptable prayer; and therefore we will remit this Objection there to be discussed and answered.(n) 1.18

Here we might enquire of Socinians, Jesuits and Armini∣ans, what is the sense and meaning of their Prayers? and what they do ask from the Lord while they pray for these temporall and outward things? Either it must be nothing, or too much, some one or other miraculous dispensation, that either he would suspend his concurrence from these second causes which propend to what may hurt us, or that he would imploy and determine and provide means for procuring to us such and such mercies: neither of which can be done without a (s) miracle; for these men have limited the holy one, and bound the almightie as with A∣damantine chains, and fetters of iron, unto the will and determination of the poor creature, fancying an obligation to ly upon him by vertue of that law whereby he as the first (rather last) and generall cause must concurre with all and every one of the creatures, according to their exigence, and

at their nod, call and determination. And thus the Lord (unless he will work a miracle and alter the course of nature, and contraveen that law and order he hath appointed in governing the world, or rather his suffering the creatures to sit in the throne of providence, and to govern the world according to their pleasure and inclination) must become like the Pagan idols, who can neither do good nor evil, Isa. 41.23. Jer. ••0.5. and the world must be governed by fortune and a blind providence: And the Lord must not be said to guide, rule, lead and determine his creatures, but they to rule, lead and determine him, yea, often (as in evil actions) against his will, and with abhorrence and reluctancy; nay,(t) 1.19 adversaries themselves are not ashamed to avouch and professe, that he who doth all things according to the coun∣sel of his own will, Eph. 1.11. is often forced (by vertue of that office, which as the universal cause he is obliged to discharge) to concur with his creatures according as they shall determine him, that he is often drawn and compelled by them. So that omnipotency is no lesse subjected to our will, then those habits and members which we use as we will; so that the Lord now is not a free agent, but a natural and neces∣sary; and though he doth know, yet he must wink as if he did not see, and follow the creature wheresoever it doth draw him. Thus in the general, those learned Rabbles dogmatize, and particularly as to the present case(u) 1.20 Sotus and Vega con∣fesse, that while we pray for temporal mercies, we only ask that the world may be governed by blind fortune, and that God would neither do good nor evil. For though their words be more smooth, while they say that they ask, that

God would give us these things, generali suo concursu & providentia, out of a general providence; yet, these words being duly pondered, do hold out no other thing then what we collected from them: for, their general providence is no∣thing else but an abdication of God's care and provision of his government and bounty. As for others, they either (of purpose, as it would appear) pass over this difficulty, and on∣ly speak of the necessity of prayer, as to spiritual matters; others hunt after some evasions, which neither they nor the reader can lay hold on. But,(x) 1.21 Polagius, their old Master, dealt more ingenuously, when he confessed, that prayer was scarce necessary, yea, or profitable: For, it was well said by(y) 1.22 Augustine, that there is nothing more foolish, th••n ••o ask from another that which is in our own power. We might extend this question to spiritual things, and shew, that these also, according to the principles of those men, do wholly de∣pend upon our selves, our own wills, and the right improve∣ment of our natural abilities. And thus the ancient(z) 1.23 Doctors, from this Topick, have drawn a strong argument against Pelagius and all his followers; that either we must leave off to pray, or else(a) 1.24 disclaim the Pelagian Doctrine. I know they speak of some moral swasion, some impression up∣on the understanding and outward offer of the Gospel; but, as for any work upon the will and heart, that they will not acknowledge: and as to the former, they put it in our hands also, in that they teach that we may merit, deserve, and thus procure, and (as it were) purchase it with our own money. But we will not now launch any further into this Ocean.

Concl. 2. Albeit we may pray for temporals, and parti∣cularly name what we stand in need of, yet, we must not offer up to God any desire that can have no spiritual or ra∣tional motive; we may not offer up in prayer, our sinfull de∣sires, yea, nor any sensual, rash and indeliberate desire, though upon the matter lawfull. As it beseemeth not the prudence and self denyal that it required in Christians to care for, and be taken up with trifles, so far less the gravity, reverence, z••a••

and importunity that should be observed and expressed in prayer, to petition such things from God; and therefore, as the desires poured out to God must be upon the matter law∣full, so also as to the manner, and qualification they must be deliberate and serious; and as to all such desires we joyn with(b) 1.25 Augustine while he saith, that What we may lawfully desire, that we may lawfully pray for. And what the Lord hath expressed in the promise, and given us his bond for, that some one way or other we may petition, either particularly, or in the generall; as hath been shown Sect. 1. But yet par∣ticularly to name, and desire such trifles as we could give no reason why we did ask them, and would be at a non plus if the Lord would put us to it to declare upon what motive and consideration we did offer up such desires unto him, would no doubt involve us in the guilt of taking Gods name in vain, and prostituting of a solemne ordinance, and not observing the preachers caution, Eccl. 5.1, 2. such a rash and empty oblation would prove a sacrifice of fools: for instance we may desire to overcome, and carry away the prize in pastimes, (it were too rash simply to condemne such desires, unlesse we also condemne such recreations as sinfull and unlawfull) and yet if we should go and present these desires to God, our conscience would smite us: for though we may desire such trifles, yet we must not be serious and earnest in such desires, nor let them have such room in our rationall appe∣tite as to dar to offer them to God, unlesse it be in generall: and then such prayers may truly be called(c) 1.26 conditionall, be∣cause while we expresse not the particular, but only in the generall pray for what is good, if such a particular be not good, nor held out in the promise, it cannot be included in∣to such qualified and conditionall petitions.

But you will say, what if much be lying at the stake, may we not be more earnest in our desires, and offer them up to God? Ans. But what warrant hast thou to venture so much? either pride, or covetousnesse must be the motive, and darst thou offer to God such desires as spring from such a root? it were a righteous thing with God, and might prove a(d) 1.27 mercy to thee, if such prayers were rejected, and

thou didst meet with disappointment, these who would not have recreations become their burthen, and matter of greife, should be much indifferent as to the event; and albeit thou mayest have, and cannot chuse but have some kind of com∣placency in successe, and some sort of desire after it, yet that is rather sensuall then rationall, and should rather be esteem∣ed indeliberat, then to flow from a due consideration, as be∣ing concerning a thing of so little value and moment, as can∣not afford any ground for a spirituall desire; which only (as we shall shew) can be a fit materiall of our Christian Sacri∣fice. O! but if thou hast any rationall ground, and such a plea as thou darst own and mention before the Lord, then what is the particular mercy thou judgest to be sutable and convenient for thee, with which thine inclination doth close, thy place calling or opportunity of providence doth lead and invite thee, that thou mayest name, and whatever it be, thou mayest particularly ask it of God, (though with submission) there be so many instances of this kind in Scripture, that we need not stay upon citations.

Concl. 3. The promise (which is the rule of Prayer both as to matter and(e) 1.28 manner) concerning temporalls, not being absolute, universall and peremptory, neither ought we to pray for them absolutely peremptorily and without limi∣tation, but conditionally, relatively, and with submission to the good pleasure of him who knoweth what is good and convenient for us: for these outward things being of them∣selves indifferent, cannot be absolutely and universally pro∣mised, the object of the promise being some good, some∣thing good to us, and in relation to our happinesse, and the one thing necessary, so that temporalls being of their own nature indifferent, they must stand under the relation of uti∣lity and profitablenesse when they are held forth in the pro∣mise, and should only be petitioned by us in so far as they may prove helps and means for obtaining that great end, and be subservient to us in the service of God and the work of our Salvation for we have no(f) 1.29 continuing city, but wee seek one to come, whose builder and maker is God. Ah what have we to do here, but to mak for home? this is not

our rest, we are but sojourners, pilgrims and strangers while in this wildernesse, and what is there in this desert that can take up our hearts? to what purpose do we walk and run if every step we move bring us not neerer to the promised Land? and what will golden aples profit us, if they make us halt while we are running for the rich prize? Ah! what are carnall delights, riches and honors, but so many snares and weights which should be laid aside while we are running the r••ce that is set before us? Heb. 12.1. Since therefore we know not what is the measure and portion and of temporall and outward things which is good and sutable for us, we ought not to be peremptory in our desires after such or such a measure of them, but should submissively roll our selves over upon the wisdom, fidelitie, love and care of our Father, that he may give us such a portion of these things as may be most conducible for his glory, and our eternall happinesse. And O! how carefully should we watch over our hearts, that our lusts, our pride, or covetousnesse do not enflame, and add fewel to our desires which naturally are thus set on fire; labouring to moderat them, and alwayes to keep them within bounds, that they be not excessive, and exorbitant; saying with Agur, give me neither povertie nor riches, Pro. 30.8. and having food and raiment, let us (according to the Apostles exhortation and Iacobs wish) be therewith content 1. Tim. 6.8. Gen, 28.20. O! let us often mind our main businesse, and cheif end, that it may regulat all our desires, they being confined and kept in subordination to it.

Concl. 4. Although none of these outward things, no not our bodily life and being (which as the end must be more noble then all other things which are but means for maintain∣ing and comforting thereof) are so necessary that they should be absolutly and peremptorily loved, desired and askt, yet we may more confidently and peremptorily pray for a competent measure of those things that are more necessary for our being and life, then for meer accessories, or for aboundance and afluence of these transitory things: we may more warrantably pray for our(g) 1.30 dayly Bread then that our(h) 1.31 corne and wine may abound; and with(i) 1.32 Agur we may more peremp∣torily

ask food(k) 1.33 convenient, and that we be not pinched with poverty, then that we may have(l) 1.34 riches, honors and pleasures. There is a competency and sufficiency which we cannot determine, because it altereth and varieth according to our calling, place and condition; so that in respect of one and the same man, that may be a competency and sufficient portion for him while in a private capacity, which after he is a magistrate, judge, master of family, &c. is not enough nor sufficient for his condition, rank and place: albeit it were no difficult work to appoint for every one a Physicall (as I may call it) competency and measure, which may suffice for maintaining his naturall life and being; thus a very litle may suffice the most gluttonous appetite, for natura est paucis contenta. Yet only he whose wisdom is an unsearchable depth, can assigne to every man a politique and civil com∣petency sutable not only to his condition and rank in the world, but also to his condition as he is a Pilgrime and viator and as he is on his journey home-wards; for we are ready either to allow too much, or too litle to others; and al∣wayes too much to our selves: but certainly, a competency is desireable, he who is the(m) 1.35 God of order having appointed severall degrees and stations amongst men, doth no doubt allow to every man such a measure of these outward things as may be sufficient to maintain him in such a rank; and he may as warrantably petition such a measure of these things as is sufficient for that end, as he may ask bread to put in his own mouth: nay, this civil and morall competency is no lesse then the naturall included in that(n) 1.36 petition for dayly bread, and in Agurs(o) 1.37 desire of food convenient; for the persons(p) 1.38 us and(q) 1.39 me, must not only be considered in a naturall, but also in a morall and politick condition and relation; if we be masters of families, that will not be food convenient for us which doth not serve for the maintenance of the family, and that which may be enough for us and our families, will not be sufficient for maintaining us into that rank and degree which is requisit for one who is in a publick charge, nor for defraying the expences our place may put us to.

Yet let us not here exclude the former cautions, though

such a measure of these things may be comparatively and re∣tatively necessary, that is, 1. more necessary then what is above the just measure; and 2. necessary in reference to our being in, and the discharging of our places aright, yet these most necessary things ought only be desired and petitioned, 1 se∣condarily, giving spiritualls the precedency in our estimation and affection; 2. relatively and in subordination to the great and cheif end. And thus, 3 conditionally, if these things be, and only so far as they shall prove subservient to the one thing necessary. And, 4. submissively and with a cheerfull resignation of our selves to the good pleasure and disposall of our kind Father, who knoweth best what is good for us to have or want; and 5. moderatly, too great promotion or ho∣nors, too great affluence and plenty, may prove a snare and a judgement. Deut. 32.15. Thy estate may be too great, as thy shoes and garments too large; much baggage and provision will rather prove a burthen then a help to the pilgrime. Oh let us then take heed to the exhortation, and see that our con∣versation be without covetousnesse. Heb. 13.5. though thou mayest provide for thy family, 1 Tim. 5, 8. Though thou mayest lay up a fore hand as Joseph did against the famine, Gen. 41.48. though thou mayest thus moderatly care for to morrow, and parents provide for their children, 2 Cor. 12.14. yet with moderation, all care for these things that wants this qualification, is sinfull, and must be abandoned. Phil. 4.6, 5.

Concl. 5. While we say that temporalls ought not be absolut∣ly askt, we do not affirme our prayers for these things should be in that sense conditionall, in which the Logicians do call an enunciation conditionall and hypothetick; because thus the truth(r) 1.40 of neither part is considered, but only their connexi∣on; and thus doth(s) 1.41 affirm nothing to be existing, it doth not import that either the condition is, or shall be placed; or that the consequent, viz. what is inferred upon such a supposi∣tion or condition, now is, or at any time hereafter shall really be. I grant the promises concerning these outward things may thus be called conditionall; because the condition (either 1. of the expediency of these things, 2. of faith and other

requisits in our prayer; and, 3. of walking uprightly as to the person and supplicant) failing, these are not included in the promise, which is intailed to such a condition and pro∣viso; and so we cannot in faith plead such a promise, untill first we begg and obtain a pardon. And though there were no such failing, either in the person or his performance; either in the supplicant or in his supplication, which might in∣fer and (according to the tenor of the covenant of grace) pro∣cure a forfeiture of our right, and exclude us from the pro∣mise; though we may confidently and in faith approach the Throne, knowing assuredly that we shall have in answer to our prayers, either the particular (viz. if it be good and expedient) or(t) 1.42 else the equivalent, some other, yea, some better thing in stead of it, yet we must ask with submission as to the particular it self, not knowing whether or not, hic & nune, it be good for us, and so whether or not the promise doth give us a right to it.

Thus the promises are conditional in the former sense, but our prayers are not: For though we ask upon condition, yet positively and determinately we ask: for that condition rather respects the return, grant and answer, then prayer it self; rather our getting and obtaining, then our asking and desicing: for absolutely we ask and desire, but we do not ask and desire, that we may absolutely and upon any terms have and receive, but only upon condition, if it be good and expe∣dient for us to have. And thus the condition is rather in∣cluded in the object of prayer, then in the act it self. Yet since the act doth include a necessary habitude to the object, and prayer to the return and answer; (for what is it to pray for such and such a particular, but to petition that it may be given to us and we may have it) therefore is it that prayer it self is said to he conditional; which doth not, can∣not import, that we do not really and properly ask and desire, but that we do not ask and desire peremptorily; and that we may have upon any terms; and that we ask with sub∣mission to the divine appointment, and in subordination to the one thing that is absolutely necessary. But though we thus determinatly, and (in a maner) absolutely ask, if we

respect the act and performance it self, yet looking to the whole complex, especially to the grant and return, in the supposed case of non-expediency, equivalently, and by just interpretation, we may be said not to ask the particular which we name in our prayers, but rather to ask that we may not have it; while we ask in subordination to the great end, we pray that we may not get, that which would obstruct and hinder our obtaining of it: And therefore since the particu∣lar we pitched on as convenient for us, is such as would prove a snare and a weight to beset us, while we are running the race that is set before us, while we pray for it relatively and in sub∣ordination, we pray that we may not have it in the supposed case of opposition, as shall at greater length be shown, Part 4. Here it may be ask't, whether we may also pray for the con∣dition? and thus pray absolutely for temporals. For accor∣ding to the rule in the Schools, An(u) 1.43 hypothetick proposition when the condition is placed, becometh absolute. And thus if the condition be a part of the object, and directly & in recto, belong to the mater of the petition, it is placed there, and the petition cannot be said to depend upon it as a condition, and so cannot in respect of it be called conditional. But not to contend for terms, the question is whether we may pray for the condition, that it may be placed; as for the thing, that it may be given? viz. 1. That the Lord would give such a particular; and, 2. make it a blessing. Ans. There is no doubt that we may ask a blessing with all we enjoy, but whether we may ask, that such a thing (of it self indifferent) may become a blessing that we may enjoy it, seemeth more difficult. For to us, such a petition seemeth to import too much eagerness and peremptoriness in our desire after such a thing; and therefore whatever may be said of this way of asking in it self, as not being simply unlawfull; yet it appeareth to be most safe, either to ask conditionally, or if the condition be also askt, and the placing of it be a part of the petition, our submission would then be expressed, and we would cordially protest, that though we ask such a thing, and that it may prove a blessing, yet we will not grudge nor repine though it be withheld, but will acquiesce in the good

pleasure of God, and will construe a denyal to proceed from the love and care of a Father, who knows best what is fittest for us to have or want; and who can abundantly compense and make up that supposed loss. But since the condition of expediency and subserviency to the great end, must belong to the object of our prayers either as a part, or limitation of it; we may enquire, whether alwayes we may reflect upon that condition? and only ask these temporals in relation and sub∣ordination to the one thing necessary. Ans. We will not now digresse to speak to that noble question, how we should in all our wayes intend and aim at the glory of God? But in answer to the present question, it will not be denyed that they, who must do(x) 1.44 all to the glory of God, must propose this end in that most spiritual and immediate part of worship, wherein we have(y) 1.45 fellowship with the Father and his Son Jesus Christ; that they, who must eat and drink to the glory of God, must ask their dayly bread to the glory of God. Its true, the Saints do not in every petition actually and for∣mally reflect upon that great end; yet virtually and by just interpretation they do; so that if they were askt, if they desired such a mercy, though it should prove prejudicial un∣to, and obstructive of the glory of God, and a hinderance of their salvation; they might truly reply, that they would not in any wise have it upon these terms, and that they would prefer affliction to such a supposed mercy: and this virtual and habitual intention, must exclude all peremptory and im∣patient desires after these things; we must not so forget the chief end, as to make these base things our end; which we must do, when we desire them so absolutely and peremptori∣ly, as that we will not bear a denyal: when these things are sought in subordination, they must also be sought with sub∣mission, as not knowing but they may be hinderances and impediments of that which should be most desired. I do not deny, that those things have a more immediate and direct tendency to another end, as being supports and comforts of our bodily and perishing life; and that they may lawfully be desired for that end; but life it self, and so all the means tending to that end, must be referred to an

higher end, unless we prove selfish and sensual Epicureans. And thus I would rather interpret then exaggerat that com∣mon saying of Philosophers and(z) 1.46 Schoolmen, that know∣ledge, health, &c. are desirable for themselves. I grant that they have some intrinsical goodness in them, and con∣veniency with us, and agreeableness to our natural, yea and rational inclination, and upon that account may be loved and desired, and so may become fines proximi and intermedii, the mediat and nearest end of our desires and endeavours: but, he who will rest on these temporal things (the most noble and excellent of them, yea, though they were all united and combined together and laid in one heap) as his ultimat, chief and last end, deserves not the name of a Christian.

Concl. 6. Not only must we ask temporal things, that we may have and enjoy them; but also, after we have receiv∣ed use of them, that we may have the right and san∣ctified use of them: many care not how they have, if they have; not knowing (or not regarding) that they may want a right to what they possess; and so many have reason to ask what they have already, to ask a right and interest in it through the Covenant of Grace, that it may be added as a pendicle of the Kingdom of God; according to that word of promise, Mat. 6.32. and that it may come through the channel of a promise, and as the purchase of his blood, in whom all the promises (conerning temporals as well as spi∣rituals) are yea and amen, and have their accomplishment, 2 Cor. 1.20. We will not here enquire, 1. if these temporal and outward things should be askt in the name of Christ; but will suppose that it must be so from the following Chapter. Nor, 2 will we now digress to ask what right unbelievers have to the creatures, albeit a sentence of condemnation be past against them, Joh. 3.18. Yet, as the condemned rebel, by the Kings concession, grant and donation, hath some food and refresh∣ment allowed to him till the day of execution come, so they, out of the general bounty and forbearance of God, being, for a time, spared, have out of that bounty the possession of the creatain grant and donation from the great King; so that none

of their fellow-creatures may question their right and put them from their possessions: though they, by their rebellion against God, have forfeited their right to his creatures; yet, thou mayest not, without a licence from the King, (which no Anabaptist can produce) serze upon the forfeiture. And thus the wicked have not only a providential right (as some, but most improperly do call it; for, though providence may give the possession, yet, it cannot give a right; otherwise thee vs and robbers might justifie their course, and plead their title to what they enjoy) but also, 2. a civil right, ratified by the Law of Nature and Nations, and the municipal Sta∣tutes of the place where they live: they have a right, 3. of inheritance, descending unto them from their ancestors; or, a right, 4. of purchase, by their labours and industry, by bargain, covenant and transaction, &c. And thus their ci∣vil right will stand as firm and valid in humane Courts, as if they were Saints and the holiest men on earth; but alas! they want a filial and federal right, they being(a) 1.47 strangers from the covenants of Promise, and (notwithstanding of their Profession) without God in the world; and (though they be titular Christians) without Christ, who is Heir of all things, Heb. 1.2. and through whom only they can have a spiritual right and sanctified use of the creatures; they will only thus become ours, if we be in Christ, 1 Cor. 3.21, 22. and wo to him, though his possessions were never so great, who doth not hold of Christ; who dar meddle with what is his without his leave, he is the great Heir, he is Heir of all, and yet how few do acknowledge his right: but, what is spoken of riches, Prov. 23.5. may well be said of all that is en∣joyed without Christ; they are and they are not, as if they were not; they will do no more good then if they were not enjoyed, nay, but much hurt, they are cursed: all will prove a snare, his meat in his bowels shall be turned into the gall and poison of asps, Job. 20.14, 16.

Thus then, beside the having and possessing of the creatures, we must ask, 1. a spiritual and federal right unto, and inte∣rest in them; a right in him who is Heir of all, and as being the purchase of his blood. 2. For a blessing to them, that

they may prove helpfull unto us, that our cloaths may give heat, and our meat may feed us. 3. For the sanctified use of them, that they may prove a blessing and not a snare; that they prove not weights and hindrances; but rather a staff in our hand; that they become not fewel to feed our lusts and weapons of unrighteousness; but rather motives to obe∣dience, and talents wherewith we will trade for the honour of our Lord, and the salvation of our souls.

It is true, prayerless ones may have and possesse the crea∣tures; but only by prayer thou canst have a spiritual right, and the sanctified use of them, 1 Tim. 4 5. O then! what∣ever course thou take, do not slight and neglect prayer; we spake of thy warrant, Conl. 1. and now for pressing this exhortation, we shall add these few particulars. 1. What needest thou scruple to pray for these outward things, though they be not thy portion, and be as nothing in respect of the pearl of price and the one thing necessary? yet, they are in their own kind and maner(b) 1.48 good and desirable, 2 Tim. 4.4. they are usefull, they are suteable and conve∣venient for thee, Prov. 30.8. Yea, 2. they are in some way necessary, and we stand in need of them, Mat. 6.32. Nature requires them, our vocation, place and condition cal∣leth for them: Nay, 3. duty towards God and man doth call to thee to pray for them; for, without them thou canst not obey the(c) 1.49 commandment of paying tribute, of owing nothing to any man, thou canst not be hospital and distribute to the necessity of the Saints, &c. 4. And as the want of them doth thus hinder the performance of several duties, so it is a great temptation to many sins. O! saith Agur, Let me not have poverty least I steal, and take the name of my God in vain. 5. Go to the Lyons and Ravens and they will teach thee thy duty; they cry to God in their own way; the eyes of all things wait upon him, that he may give them their meat in due season, Ps. 104.21, 27. Ps. 145.15. Ps. 147.9. They cry with the voice of nature, and will not thou lift up thy soul and thy heart to God; indigence mak∣eth them groan, and will it not send thee to the Throne, and make thee cry to thy Father that he may pity thee? 6. What

we get by prayer, hath a heavenly excellency in it; though it were but a morsel of bread, it hath more dignity in it then all the gems and diamonds, and all the imperial Crowns of the world, which come by the hand of a common providence; all these things are but the bones without the marrow, the whole Turkish Empire (saith(d) 1.50 Luther) as great as it is, is but a crum which the Master of the family casts to the dogs: but, be it little or much that is given in return to prayer, it is a blessing indeed, and part of the childrens bread: and it's excellency appeareth in these particulars. 1. In that it is a stream flowing from the purest fountain; to wit, the love and good will of our Father; it is a fruit of love, and a seal and pledge of love, and as it cometh from love, So, 2. it tendeth to love; it is a coal to enflame our affections and to warm our heart; it is a motive and layeth an engagment on us to love our kind Father, who visiteth us every morning with his tender mercies: but prayerless souls take no no∣tice of Gods hand, nor do they much value his love. Hence, 3. it is a mercy indeed, a promised and covenanted mercy; as it cometh without that vexation, heart-cutring and di∣strustfull care, and excessive toyl and labour; so it is enjoyed with less fear, and is free of the snares and temptations that otherwise use to accompany it; the blessing of the Lord mak∣eth rich, and he addeth no sorrow with it, Prov. 10.22. It is by prayer that the creatures become good to us, and are sanctified as to their enjoyment and use, 1 Tim. 4.45. 4. The right and title of possession doth add very much to the worth and goodness of things, though not in themselves, yet as to us who possesse them: for, 1. Who doth value what a theef, robber, usurper or oppressor doth possesse? 2. How quickly may he be called to an account, and as in a mo∣ment, with disgrace, be stripped naked of all? yes, though there were not such hazard of losing them, yet, an ingenuous spirit, yea, a moral Pagan, would rather chuse a little, to which he hath a right, then thus to enjoy great revenues, Prov. 16.8. 5. We use to judge and esteem of the worth of things by their price, especially if laid out by a wise man and good mer∣chant; but every morsel of bread, the meanest creature thou

gettest in return to thy prayers, is the purchase of blood, it cost more then a world; though thou wert the greatest Monarch on earth, by all thy Crowns thou couldst not purchase a right and sanctified title to the meanest of the creatures; silver and gold may give possession and a civil right, but they cannot give a spiritual right unto, and a sancti∣fied use of the least crum of bread; and therefore we must ask in his name, who hath paid the price and in whose blood our mercies must be washen, that they may become pure and sanctified, and may prove blessings indeed.

O then ! since thou canst not enjoy these things in mercy and in love, unlesse they be given in return to thy prayer, let this be thy way, which is not the way of the men of this world; though it be an easie and safe way, and though only the right and approven way; but you will say, who doth condemn this way? Ans. Though few dare with their mouth belch out such atheisme, yet in their heart, and by their life and practice, too many say, O let us rather chuse any other way, let us imploy our wit, care and industry, and if that will not do the turn, let us add falsehood and deceit, and whatsoever course else, though never so unlawfull and unjust, yet if it be called our own, and if we by it be thought to help our selves, we will rather follow that way then rest on Gods care and providence; 1. because (think they) if we may enjoy them without God, we may be masters of them, and dispose of them as we will; we may cut and carve for our selves; and like him, Hab. 2.5. enlarge our desires as hell; 2. Because we dow not away with such precise∣ness, tenderness and circumspection in our whole conversati∣on, and such zeal and fervency in prayer as is required, and therefore we rather work and toyl a week, then pray half an hour; we rather sweat at our calling, then take such heed to our steps: We know not, we are not acquaint with, we love not, and cannot endure that way, but we know our business, and like our work, and when its done its done, and we are at rest; but if we get any thing by prayer, our work is but as it were to begin, we must yet watch over our hearts and wayes, and take heed how we use and employ what we

have gotten; we must return the sacrifice of praise to God for his bounty in giving, &c. And therefore the Apostle had reason to exhort us, That in every thing, by prayer, suppli∣cation and thanks giving, we should make our requests known unto God, Phil. 4.6. Not as if the Apostle, and we now, while we are pressing this necessary, though much slighted duty would have you enlarge your desires after these things, or be too solicitous about them, and peremptory in your requests and prayers for them. No, no, if our zeal be spent that way (as alas too often it is) that will marre the accept∣ance of our prayers, and bring down a curse rather then a blessing; but the end and scope of this exhortation is, that we would live in a constant dependance upon God, commit∣ting to him our selves and all our affairs; begging his blessing on all our wayes and endeavours; and that whatever we get and enjoy, be it little be it much, it may prove a blessing, and may be given in mercy and in love; that we may have the sanctified use of all we enjoy, and grace to improve it to the honour of his name, and for promoving the work of our sal∣vation.

O then ! art thou called a Christian? and if thou be not an atheist and worldling, whatever pains and diligence thou art at, let this be the main, from which thou expectest more then from thy rising early and going late to bed; whatever care and labour may want successe, and prove to no purpose, yet thou shalt never seek his face in vain. He hath said, he will not send the praying soul away empty; and will he not per∣form? O then let us say, we would rather have a little this way, then all the riches and honours imaginable without the blessing; rather let us have none of these things with the love of God, then never so much in wrath. Have we little or much, or nothing with the blessing, we are happy; and all the work without this will prove but a curse and a snare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift and no gift. Ah Sirs ! all of us would have, and when would we say its enough? But O ! how few are they who take the right course, and run to the right foun∣tain? Whether would you trade with your own stock or not? whether do you expect more by your prayers, or your

labour and industry? and whether would you rather receive from God, or by the work of your own hands? canst thou say, that thou dependest upon God and will be content with his allowance, and resolvest to improve what he giveth, to the honour of his name; if this be thy purpose and desire, then hast thou little, or hast thou much, it is a blessing; thy con∣dition is good, and best for thee; thou hast, and thou shalt have more untill thou be satisfied, when the immortal crown shall be put upon thy head.

We will close this discourse concerning the right maner of asking temporal and outward things, with a word from the learned Augustine. When ye ask temporals, ask (saith(e) 1.51 he) in measure and with moderation; ask in fear and with submission, committing to him to give, if what we ask would do us good; and to withhold, if he know it would hurt. The Physitian knoweth, but not the sick, what would obstruct and what would procure health.

Concl. 7. While we compare spirituall things with tempo∣rall we must observe that order prescribed by our Lord Je∣sus. Mat. 6.32. Spirituall things must have the precedeney, we should seek first the kingdom of God, (which consisteth in righteousnesse, peace, and joy in the holy Ghost, Rom. 14.17.) We must seek the things that belong to that king∣dome(f) 1.52 first, not so much in respect of time, and externall method, (for the holy Ghost doth not peremptorily deter∣mine, and confine us to any order th••t way; and in that perfect pattern of prayer Mat. 7. the petition for dayly bread, is put in the midle) but first in regard of our estimation, affecti∣on and desire; our love, our care and endeavours must mainly be spent, and employed about these more excellent things; nay in respect of these, we must hate father and mo∣ther, and life it selfe when they come in competition; we must carry our selves towards these inferior things, which we are obliged to love most dearly, as if we hared them; we must forsake and abandon them, Luk. 14.26. Mat. 10.37, 39. We must count them as losse and dung for the excellency of the knowledge of Christ, Philip. 3.8. there is no com∣parison

between-things temporall and eternall; things that are momentany and the exceeding, and eternall weight of Glory; things that belong to the outward, and to the in∣ward man, 2 Cor, 4.16, 17, 18. if the strength and z••al of our affections be not placed on God and spirituall things, we undervalue them; if our desires be not thus enlarged, if we do not thus hunger and thrist after the heavenly manna, we shall never tast of it. The generall precept, and promise Mat. 7.7. &c. when it is applied to these excellent things, must take in a sutable qualification and proviso; things must be askt and desired according to their necessity, worth and excellency; there is but only one thing necessary, which we may not want upon any terms, Luk. 10.42. and therefor all other things should be loved and sought in subordinati∣on, and in reference unto it: we must not be absolute and peremptory in our desires after them, (for what we thus covet, and affect, we cannot want, we must have it whatever it cost) O ! let us not so set our he arts upon perishing tr fles: but earnestly(g) 1.53 covet the best things: nay if these excellent and spirituall things have not the precedency, and first place in our estimation, affection, desires, endeavours, pains and diligence; if these be not mainly imployed for getting, and keeping of them; we will not only lose what we have thus basely undervalued, but we will lose all, our first born, and the son of our strength not being the son of the promise, will get none of the blessing. O! the folly of worldlings: their diligence and zeal for the fat of the earth, doth not only con∣sume their strength, and(h) 1.54 destroy their Soul, but also marreth their gain; while they trade for the earth, they lose both earth, and heaven; for that we should seek first spirituall things and give them the precedency, is(i) 1.55 required, not only as a condition for our finding of them, but also for the obtaining of temporalls, that they as pendicles and casuali∣ties of the Kingdom of grace may be added, and given as a mercy and blessing. And albeit some temporall mercies be more necessary, then other, yet the least measure of grace should be preferred to the most necessary and usefull thing that concerneth the outward man, and to the greatest earthly ex∣cellency

as being more excellent in it self, and having a more immediat and direct tendency and reference unto the great end; and therefore as the soul is to be preferred to the body, heaven to earth, eternal happiness to a perishing trifle, the chidrens portion to the bones that fall to the dogs, and that which tendeth to the glorifying of God and the saving of our souls, to that which serveth to the satisfying of our carnall lusts and selfish desires, So must spirituall things al∣wayes have the preheminence, yea we should prefer not only grace it self, but also every mean that tendeth to the begetting or strengthning of it, all Gods ordinances, and every part of his worship, to all things under the Sun; and with Job esteem the words of Gods mouth more then our necessary food, not only more then our aboundance and superfluities, but more then our necessary food, without which we cannot live and subsist, Job. 23.12.

Concl. 8. Albeit all spiritual mercies must thus have the precedency, and the least measure of grace should be pre∣ferred to the greatest worldly excellency, yet while we com∣pare spirituals with spirituals, these which are most abso∣lutely, and universally necessary to our spiritual life and being, which may be called the vitals of Christianity (and such are all graces, as to their nature and existence, whatever may be said of moral and acquired vertues, yet certainly all spiritual and infused vertues are inseparably(k) 1.56 conjoyned) are more earnestly and peremptorily to be desired and prayed for; and the degree and grad••al perfection of grace being variable, and not the same in every one, but differently dispenced to some in greater, to others in a lesse measure, according to the good pleasure and appointment of God, we may not be so absolute and peremptory in carving to our selves, and appointing our own stature; as knowing that all the trees in Gods Orchard, are not tal Cedars, and that in Gods family there are babes as well as strong men, and that these tender plants and babes, shall ere it be long come unto the measure of the stature of the fulness of Christ, Eph. 4.13. And if we will ponder the pro∣mises, which are the rule and ground of prayer, we will find, that as there is a difference both amongst temporals and

spirituals, some temporals being more necessary then others, and some spirituals more necessary then others; so the pro∣mises accordingly do hold out after a diff••rent maner both spirituals and temporals; and that they do more absolutely and peremptorily engage for, and secure us of these thinga that are most necessary for us; and so we may, and should more confidently and(l) 1.57 absolutely pray for such things as are most necessary and usefull. For the promises having for their end and object, our good, and what may contribute for our everlasting happiness, the more necessary any thing is for obtaining that great end, and for maintaining this bodily life, during the time our master hath appointed us to work in his vineyard, it must be the more infallibly and peremptorily held forth in the promise: The(m) 1.58 end being the measure, and prescribing the order that is amongst the means.

Thus far in the general we may safely go, but when we descend unto particulars, we will find more difficulty; and to make way for the following Assertions, we will first enquire in what sense the promises for spiritual things, that are indispensibly necessary to salvation may be called absolute? Ans. Certainly not as if they concerned, and did belong ••o all and every one without exception; but because they are irrespective, not supposing any condition and qualification in the subject for obtaining what they hold forth: Though then they be thus absolute, yet they are not universal, though nothing in us doth make the difference, or can be alledged as a limitation, yet the Lord out of his good pleasure hath made a difference between sinners, and having elected some unto eternal life, to them he maketh an effectual offer of salvation, and preventeth them with his free promises: H••s election then is the only ground of discrimination. Hence we m••y argue thus, if these promises that are called absolute did belong to all, then all would be converted and saved, since they do not suppose any condition on our part to their performance, there can be no reason given why they should be accomplished in some and not in others, if they did belong to all: Its true, we know not till the event shew, to whom they belong and to whom not, and therefore we must not

exclude our selves; especially since they are large enough, and will be found to exclude none to whom the offer of the Gospel is made, who do not reject that offer and wilfully exclude themselves; the Lords discriminating love of election and fore-knowledge, doth not hinder the sinner from laying hold on eternal life, but the sinner with his own hands doth plait the snare wherein he is(n) 1.59 catched and held fast; there is none in hell to day, that can challenge the general invitati∣on and off••r made in the Gospel, to all, to come, and who∣soever will, to take of the water of life freely, Rev. 22.17. Isa. 55.1, 2. &c. Neither shall they be able to fetch an excuse from the promise, because it was intended to some only; it being indefinitly proposed, and no restraint laid on thee, that thou mightest not lay hold on it; thus the Lord, not expr••ssing any man by name, condition or qualification, and yet excluding none, promiseth, To write his laws in our hearts and in the inward parts; to put a new spirit within us, to take away the stony heart, and give a heart of flesh, to heal our backslidings, and be mercifull to our unrighteous∣ness, to love us freely, and become our God, and that we shall be his people; and that he will cause us walk in his statutes, and put his fear in our hearts, that we shall never depart from him, &c. Jer. 31.33. Ezek. 11.19, 20. Ezek. 36.26, 27, Heb. 8.10, 11, 12. Jer. 32.40. Hos. 14.4. &c. These and the like are called promises of grace, not supposing any condition on our part previous to their accomplishment; and thus are distinguished from the promises made to grace, which are conditional, and suppose a precedent gracious qua∣lification and fitness in the subject for receiving what they hold forth: Thus a renewed pardon of sin, is promised upon repentance;(o) 1.60 increase of grace to him who improveth the grace he hath received, comfort to mourners, &c. And as they, and only they who have these gracious qualifications wrought in them, can plead these promises, so no man, I will not say, unlesse he knew and were certain of his election, and that his name were written in the book of the Lamb (that authentick register of our charter to happiness where there is no blank bond) yet certainly none, till he be in the state of

grace, can in faith plead, and lay claim to the absolute pro∣mises: But it is impossible that any man, while under an absolute promise and before it be accomplished, can know what were the eternal purposes of God concerning his state; and it were ridiculous to say, that before the performance of the absolute promises, he were in the state of grace; there∣fore none can in faith plead these promises. Yet he must ask, as shall be shown: may not God know what will become of us, unlesse we in dispair break our own neck?

We will not now enter on that debate, concerning the necessity of legal preparations, and their connexion with grace; and enquire if these who are under the spirit of bon∣dage, convincing and humbling them for their sins, may lay claim to these absolute promises. For though Scripture and experience (I might also add reason) hold out the usefulness and expediency (if not necessity) of such a law-work, if we speak of the ordinary method the Lord observeth in working grace in them who are come to years of discretion: Yet our Divines do maintain against Jesuits and Arminians, that there is not such an infallibilis nexus, and necessary connexion between those previous dispositions and the grace of conversion, as that the work, notwithstanding of these preparations, may not miscarry, as it did in the hands of Felix, Agrippa, Herod and others: and so efficacious and powerfull is the wo••k of the spirit, that it can overcome all opposition; so that grace can (if we speak absolutely and as to the possibili∣ty of the thing) make way for it self, without such preparations; albeit it cannot be denyed that usually it begins in these; and that common grace (as I may call it, for that assistance of the spirit being free, may be called grace) maketh way to saving, but since the spirit of bondage, and that legal work is carryed on by the help of the spirit; it may be enquired whether there be any promise made to such a work, not as flowing from us and as it is our work; but as it floweth from the spirit, carrying on the soul some steps, though not in, yet towards the way? One thing is certain, this is the right way and method, and if we follow on and do not draw back, we shall meet with mercy. There is none in hell who

dare say that they took this course and constantly followed it, and yet were no better; but, their conscience can tell them that they did soon weary and fell off, that they were negli∣gent, and that they thus perished not in the use of the means, but through their negligence: though the Lord hath not bound himself by any promise, yet, he will be so far out of the reach of any such challenge, that none shall be able to say, we pe∣rished because we must perish; though we had the Gospel preached to us, yet it could do us no good.

But, (that we may not digress) it is certain, and none can deny it, that if thou hold on in that way, thou mayest meet with mercy, and if, with the dog, thou return to thy vomit, thou must perish; and though thou hast no more but a per∣adventure, a who knows, and a may be, the Lord will be gra∣cious; that is some comfort and encouragment, and warrant and ground enough for thee to venture and follow that course: others have had no more, Zeph. 2.2. Joel, 2.14. Dan. 4.27. Amos, 5.15. and their labour hath not been in vain, Jonah, 3.9, 10. thou wilt seek no more for thy encouragment in things that concern thy bodily life and estate; wilt thou not send for the Physician, unlesse thou be assured his pains will be successfull? wilt thou not sow, unless thou be assured thou shalt have a plentifull harvest? and not go to sea, unless thou know that thou wilt return safe? Ah! shall these trifles make thee venture and hazard sometimes, not only thy labour and diligence, but also much of state and riches, yea and life it self? and wilt thou be at no pains for the immortal crown. The voyage is more safe, (in the use of the means thou neither hazardest life nor estate) and the success is more certain; thou canst not produce one instance, nor point out the man who made ship-wrack, while he was trading for the pearl of price; albeit too many have turned sail and splitted upon the rocks, after they had wearied of that trade. Thus, whatever be pretended, the true cause must be thy hatred of holiness, and want of care for thy soul, and thy undervaluing the undefiled inheritance: he who loveth not his work, will not want excuses for his idleness.

Hence, our ninth Conclusion must be this, grace, as to it's be∣ing and existence, the habits,* 1.61 (or(p) 1.62 rather faculties) of grace, that(q) 1.63 seed of God, the radical cause, and physical principle of all spiritual actions, these absolutely necessary spiritual mercies, are not, cannot be the object of the prayer of(r) 1.64 faith, unlesse we will say that unbeleevers may pray in faith, and that faith in the subject is not a necessary condition for laying claim to the promise of successe and audience.

Concl. 10. How we may be said to pray(s) 1.65 absolutely; for, what we cannot pray confidently, and in faith, will be somewhat difficult to conjecture: unlesse it be said, that to pray absolutely, is nothing else but to pray with such ferven∣cy, zeal and enlarged desires (though that heat come only from the furnace of nature, a little warmed by the operation of the spirit, as that we will not be put off, or satisfied till we obtain a grant; refusing all capitulation, or to have any thing by way of recompence for what we thus desire: Thus being in a kind of impatience and commendable implacability: not like her, who in her passion(t) 1.66 said, give me children or else I die; or like(u) 1.67 him, who too rashly and(x) 1.68 unadvisedly (though otherwise an eminent Saint) said, Lord God what wilt thou give me since I go childlesse? these longing souls may have such a vehement desire and impatience (but more delibe∣rate and upon more weighty and pressing considerations) if their heart were opened up, we would find this(y) 1.69 written there in capital letters, What(z) 1.70 wilt thou give me Lord, since I go gracelesse and Christlesse, shew mercy upon me? or else I die; what do I value other things, if I want thy love? what can trifles profit me, if I be a vessel of wrath and a cast∣away? But that we may more fully expresse the way, how the unregenerate (yet looking and panting after a change)

may be said to pray absolutely for grace, we will branch out what hath been hinted at, in these three particulars, 1. be∣cause the object of their prayer is absolutely, universally and invariably good, and indispensably necessary to salvation and happiness, so that no state or condition, no combination of circumstances can make it evil or indifferent; and no recom∣pence can be made for the want of it; 2. Because the desire of the soul is (certainly should be) so boundlesse and enlarged, so absolute and peremptory, that no proviso, no offers by way of commutation and exchange, can satisfie and quiet the soul, or make a just compensation; 3. Albei•• no unbe∣leever (though in the pangs of the new birth, and on the way to conversion) can pray in faith, and in full assurance of acceptance and audience, yet he may wait and still venture, and say with(a) 1.71 Esther, I will present my requests to the King, and if I perish I perish: And who knoweth but the King will say to him (as Ahasuerus said to her) what wilt thou, what is thy request, it shall be granted? one thing he knoweth, that otherwise he must perish, and that there is no other way to escape, and therefore he must not, he will not give over, whatever discouragments on the one hand, or alluring baits on the other, he may meet with to draw him off; knowing that though he should perish, it were better to perish at Christs feet, and with his eyes fixed on him, then any other way; especially, since he knoweth none who ever ••ook that course and constantly followed it, who did miscar∣ry, and met with disappointment. If it be askt, whether the unconverted may pray acceptably? we have spoken to that question. Chap. 6. Sect. 3.

Concl. 11. Albeit it be most proper and pertinent for un∣beleevers to pray for grace, as to its being and existence; yet Beleevers upon a mistake, and in the night of desertion, when they cannot see to read their charter to the inheritance, may pray for the very first work and impression of the spirit: Its true, if they did see, and knew what they had received, they could not complain, as if they were altogether empty, nor could they ask what they had already received, but stand∣ing to the supposition, they cannot well be blamed for asking

what is so necessary, and they so much love and desire: yet if they were only in suspence and under some fears, it would be fitter to pray conditionally, and to say, Lord, if thou hast not already wrought in the that blessed change, which is so desirable, and which I so much long for, O Lord work it in me, and if thou only hidest from mine eyes that seed of grace thou hast sown in my heart, Lord open my eyes that I may see thy work, and praise thee for what thou hast done.

But here it may be aske, how doubting Beleevers may pray for grace, and whether they may be said to pray in faith? Ans. 1. Certainly they may be said to pray absolutely for grace, in the sense held forth in the preceding conclusion; will any think that their longing and thirst will be lesse vehe∣ment, and their diligence will not be so great, as the desire and endeavours of the unconverted? but, 2. as to the parti∣cular expressed in the question, it semeth undeniable, that Beleevers, while they are, and so long as they continue in the supposed case of doubting, denying, fearing, &c. cannot pray in faith, as that importeth an assurance of audience and acceptance: but whether or not, that be a necessary qualifi∣cation of an acceptable and prevailing prayer, shall in its own(b) 1.72 place be enquired; but if by faith required in prayer be only meant a qualification of him who prayeth, rather then of prayer it self; a qualification rather of the subject and agent, then of the act and performance it self; such doubting souls may no doubt be said to pray in faith; 1. because its supposed they are Beleevers, and so cannot be without faith; yea, 2. their prayers may be(c) 1.73 mixed with faith, faith may act lively, and joyn in the duty, though it carry not the foul the full length, and fill it not with joy in the assured expecta∣tion of a gracious return; yea, 3. there may be a kind of recumbency, and dependance on God for a gracious return, such may adventure and cast themselves upon him for suc∣cesse.

* 1.74 Concl. 12 Yet beleevers may pray absolutely, and in full assurance of audience for grace, when not doubting of their state and the acceptance of their persons, 1. They pray that they may persevere, and that they may be kept from totall,

and finall apostacy; (for perseverance in grace is no lesse ne∣cessary then our first being in that state) 2. They may in faith pray for the consummacion of grace into Glory; that the body of sin may be destroyed, and Gods image perfectly re∣stored unto them, that the(d) 1.75 day would break and the sha∣dowes fl••e away▪ that they may see their beloved face to face, and may become happy in a full fruition of him unto all eter∣nity; Yea 3. they may in faith ask a further measure of grace, that they, may not stand still in this wildernesse, but may go forward, that the stock of grace may increase and grow in their hands, an•• that a further measure of actuall and habitual strength may from time to time be let out to them; he who said l(e) 1.76 beleeve, might in faith say, Lord, help my unbeleef; as we are commanded to(f) 1.77 grow in grace, 2 Pet. 3.18. so we are obliged to ask of God what he requireth of us, that he who worketh in us both to will and to do of his good pleasure, Philip. 2.13. would make us grow in grace, and(g) 1.78 bear much fruit to the glory of his name; and we may ask in faith relying on the promise, to him that hath shall be given, and he shall have more abundance, Mat. 13.12. Mat. 25.29. Luk. 8.28.

I see no reason why it is commonly said, that we may not pray absolutely and in faith for the measure and degree, for the increase and further perfection of grace. Some do(h) 1.79 Ans. because the measure and degree of grace is not absolutely necessary to salvation. But I would ask, if a further measure of grace be not necessary that we may bring forth more fruit, that we may glorisie God more, that we may be the more able to stand in the hour of temptation? &c. and if it be thus necessary, unlesse our desires be carnall and selfish, they should be no lesse (but rather much more) peremptory and absolute for such a measure of grace, then for what is meerly necessary for our Salvation and happinesse; though we may dispense with our own comforts, enlargement in duty, gra∣cious manifestations and heart-melting in ordinances, peace, joy, assurance and all the consolations of the Almighty, as they are sweet and pleasant to our taste; and be content to go mourning to Zion, if it seem good to the Lord, and if there∣by his name may be magnified; yet, we must not be slack and

remisse in our desires concerning that which may promove his service, and whereby we may glorifie him more, we must not be easily put off and satisfied, nor bargain and compone for a little, or any thing whatsoever in stead of that.

2. It is(i) 1.80 answered, that such or such a measure of grace is not absolutely promised. Repl. 1 would know what such do mean by an absolute promise? It is true, such a measure of grace is not promised to all and every one; but thus grace it self must not be absolutely promised, if, by an absolute pro∣mise, be understood, a promise that doth belong to every one; yea, there should be no absolute promise in all the word of God; because there is no promise there that doth belong, and hath been performed to all and every one: though then it be a very usual, yet it is a very gross mistake, to confound an ab∣solute and universal promise; as if to be promised absolutely were nothing else but to be promised universally and to all. You will perhaps say, though no promises belong to all and every one, yet, some promises belong to all believers; and so have a limited kind of universality, and accordingly some sort of absoluteness. Ans. If a limited universality will make a promise absolute, that is not wanting in this case: for, all those whom the Lord hath appointed to be tall Cedars in his Lebanon, and to be strong men in his house, must have the promise of encrease performed unto them; such shall be strong in grace, But, 2. if believers be the rule and object of absolute promises, so that these do belong unto, and shall be performed towards them, when they in faith do plead their accompl••shment; even thus there shall be no absolute pro∣mise: For, what promises they thus call absolute, do nor, cannot belong to believers, but to the unconverted elect before they believe; before the heart of stone be removed, and the seeds of grace sown in the heart: for, when this change is wrought the promise is fulfilled; so that after conversion we cannot (except upon a mistake of our estate and condition) pray for grace, (as to it's being and existence) nor plead those absolute promises at the Throne; nay, but we should rather praise God for what he hath done for, and to our souls, and say, not that we may be(k) 1.81 ing••e••ted in the true vine, but

that being in him we may bring forth fruit abundantly. And then, 2. since unbelievers have not faith, they cannot pray in faith, and so thus cannot pray absolutely for faith: but, some will yet say, though believers be not the object to which those promises belong, yet, the Elect, and all the Elect, have an interest in them. Ans. 1. Yet, the Elect, before their conversion, cannot in faith (which they have not as yet) plead these pro∣mises, and so they cannot be said to pray absolutely for what is held forth in these promises; and therefore the consideration of their election must be impertinent for clearing the present question. But, 2. I cannot see in what propriety of speech, or according to what ground or reason the absoluteness of the promises, or of our petitions can be explained by this kind of universality; and what light can be brought from thence for determining this controversie.

You will then say, but what call you an absolute promise? For ans. we would distinguish between the promise, and the object of the promise; not the object to which, but whereabout it is conversant, viz. the thing promised: albeit it be gross to confound these two, yet the present debate appear∣eth to be occasioned in great part by that mistake, 1 then as to the promise it selfe, that must be accounted absolute which (as to the performance of it) doth not depend upon any condition required on our part, and thus an absolute promise is opposed to a conditionall promise, and so these which we called Pro∣mises of Grace must be absolute, because they do not suppose any gracious disposion in the subject that they may have their accomplishment. And these which we called promises to grace must be conditionall, because they require and suppose some qualification and condition on our part, that they may be performed to us: but then, 2. the thing promised may be said to be absolute, not because it abstracteth from any condition to be performed by us; but because it abstracteth from the circumstances of person, time, place, &c. as to its goodnesse, and conveniency, and that it may be the object of a promise: and this kind of absolutenesse must be measured in reference to the promise it selfe, and not in reference to the way and man∣ner of its performance and accomplishment: and such a

thing may be said to be absolutely promised, because it doth not depend upon any other thing that it may become a fit mate∣riall of a Divine promise, and a fit object for our prayers, and desires; that it doth not borrow its goodnesse from with∣out, nor depend upon any extrinsecall and variable circum∣stances, nor upon any end, for the obtaining of which it may be conducible; so that it is intrinsecally, and of it selfe, and thus absolutely, and indispensably good and desireable: and thus, such a thing may be said to be absolutely promised, be∣cause it is absolutely good, albeit the performance of such a promise depend upon some condition and qualification in him to whom the promise is made; and such a promise may thus viz. objectively be called absolute: and thus grace with every degree and further measure of it, both as to its being and graduall perfection, may be said to be absolutly promised; al∣beit upon another consideration, and if we have reference un∣to the way and manner of performance, grace it self may be said to be absolutely promised, and the encrease of it condi∣tionally.

But you will then say, since the promise is the rule of prayer, and the measure of grace may be said to be conditionally pro∣mised, why should it not also be conditionally askt and prayed for? Ans. As we have shown in what sense the promise may be said to be absolute, so we shall now, in answer to the question, show, 1. What it is to pray absolutely. 2. In what sense the promise must be acknowledged the rule of prayer. As to the first, we are said to pray absolutely for any mercy, not because the promise (whereupon our prayer is grounded) as to it's performance, doth exclude all condi∣tions, or that we expect an answer without any consideration of him who prayeth; not regarding any fitnesse, or qualifi∣cation in him to receive, what he asketh: for thus, none of the Saints could be said to ask any thing absolutely; not the immortal Crown; for that will only be given to the righ∣teous, to him that overcometh, &c. not the encrease of grace, for that is only promised to him that is faithfull in a little; and grace, as to it's being and existence, is not promised to believers, (for, to them the promise is already accomplished) but to the

unconverted elect; and those with whom we have now to deal do maintain, that only grace it self is absolutely promised, which cannot, according to their hypotheses, be askt absolute∣ly; because the unconverted (to whom only such abso∣lute promises do belong) cannot pray in faith, nor lay claim to any promise, so long as they continue in that state.

Then to pray absolutely for any mercy, must be nothing else but to pray for it, 1. abstracting from all proviso's and conditions of expediency, or subserviency to such or such an end; 2. abstracting from all circumstances of person, time, place, &c. upon which it doth depend, and from which it doth, as it were, borrow its goodness; and thus to pray for it as a thing intrinsecally, absolutely, universally and indispensably good, at all times, and to all persons; And, 3. to be so peremptory in our desires after it, that we will not compone, nor bargain for any other thing in lieu of it: And thus we should pray absolutely for grace, and for its growth and encrease. Who knoweth the worth of the least measure and degree of it? all the gold and rubies of the earth are not worthy to be laid in the ballance with it; who can set a price on it, and appoint the equivalent? it is of more worth and excellency, then that a compensation may be made for it: Thus we may not upon any terms sell or transact; only we must submit, and (upon the considerations forthwith to be named) acquiesce in that measure the Lord shall assign to every one.

As to the second, how should our prayers as to the present case be conform to the promises: for answer, we offer these few distinctions; 1. we would distinguish between prayer it self, and the return and answer of prayer. Hence, 2. we should distinguish between the presenting or offering up of our desires and our expecting or waiting for an answer. 3. Let us distinguish between a simple desire (though never so in∣tense and fervent) because of the goodness and amiablness of the object, and a confident desire grounded upon a Divine promise. 4. Let us distinguish between the promise abstractly and formally considered, and the object of the promise. Hence these conclusions in answer to the question.

[Concl. 1] Concl. 1, It is sufficient, that our prayers keep conformi∣ty with the promises as to the object, so that the matter of our petitions, be the object of a promise: This objective conformity was, that which we estabilshed, while we spake to the question in the general, Sect. 1. And therefore we must not make a comparison between the promises and our prayers formally considered; either, 1. as to the acts, for thus the promise is an intimation of the will of God to us, and prayer an intimation and directing of our desires, and the acts of our heart to God. Nor yet, 2. As to the maner, nec quo ad rem nec modum rei; the promise may be delivered conditionally, and may include a precept, requiring such and such qualifications in him who would lay claim to it; from which our supplications may abstract, albeit the supplicant must endeavour the performance of the condition, to which the promise is entailed, that he may obtain what it holdeth forth; yea, he may pray for strength to perform the condi∣tions; but then that precept cannot be the ground of our confidence, nor the promise to which it is annexed, but some other promise, intimating Gods purpose to help and assist us in that work; yea, the precept as such, and as it annexeth such a proviso to the promise, is a rule of our duty, but not a warrant for our prayer; and thus we may absolutely pray for what is conditionally promised; and when we pray, that we may be inabled to perform the condition, there must be a distinct petition, having a distinct, and another promise for the ground of our faith.

[Concl. 2] 2. Concl. We may pray absolutely for the measure and degree of grace; albeit we cannot confidently wait and ex∣pect a return to our prayers, but by reflecting on the condi∣tion required on our part, and finding it wrought in and per∣formed by us. Hence,

[Concl. 3] 3. Concl. We may desire, but we cannot confidently and in faith desire and ask, till we thus reflect upon the condition; and unlesse we desire upon the terms expressed, or involved in the promise.

[Concl. 4] 4. Concl. Prayer may be absolute, though its answer and return, the performing and fulfilling of our desires be

conditional; the accomplishing of our desires and of the pro∣mises, may depend upon a condition, upon which our desires do not depend: albeit we must look to its performance, that our desires may be granted.

But it may be here enquired, whether, supposing the perfor∣mance of the condition, we may confidently and in full assu∣rance of faith, expect the fulfilling of the promise, as to the very particular desired? And what is the difference between our praying thus for grace, and our praying for outward and temporal things, which (as all confesse) must only be conditi∣onally askt? Ans. As the Lord, according to his good plea∣sure, and to evidence the freeness of his grace, doth shew mercy and bestow grace on whom he will, so he doth give a greater or lesser measure of grace, when, and to whom he pleaseth: Yet, 1. The way expressed in the covenant, is thy way, the way prescribed unto thee, and in which thou must walk, if thou wouldst obtain the promised mercy. Yet, 2. if thou make conscience to perform the condition, the want of mo talents, is rather thy cross and tryal, then thy(l) 1.82 sin, and in the issue, thou shalt be no looser, because that more strength was not let out to thee. But, 3. Though I deny not, that many Christians, who are very diligent in the per∣formance of duties and attending the ordinances, continue still weak, and are left in a mourning and comfortlesse con∣dition; yet it may perhaps be questioned, 1. whether such do perform the condition? because there may be much hypo∣crisy, self-seeking, pride, &c. at the ••oot, and mixed with specious performances; and this gall and wormwood, may eat out of these their sweet savour: These dead(m) 1.83 flies may spoil that precious oyntment, and cause it stink. And thus, 2. Some who are diligent in waiting upon ordinances, and going about duties, being proud, selfish, uncharitable, censorious, factious, &c. fall under a threatning, which may intercept the promised mercy, and counter-act their perfor∣mances and duties, and in stead of the expected blessing, pro∣cure some one rod or other to awaken them, that they may consider their wayes, and repent and abandon these evils. And, 3. The promise may be fulfilled and thou not discern,

some mist and darkness may so obnebulat the ayr, and some film overspread thine eyes, that thou canst not see, and art not fit to judge of the state and condition of thy soul: what though thou findest not such enlargement in duties, such a measure of assurance and joy, as others, yet thou mayest have more grace, and a greater stock, thou mayest spread at the root, in humility, self-denyal, love, desire, &c. Though thou sendest not forth such branches of comfort, peace, and such melting of affections under ordinances, &c. And thus, though thy fruit be not so sensible, yet it may be as real and solid, as if thy tree did fairly blossome: And as such a dis∣pensation may flow from the good pleasure of God, who will not have all the walkers to Zion to tread the same steps, nor have the same provision by the way; so from our selves, and from thy natural melancholick temper, and the temptations of Sathan fitted to thy inclination and natural infirmity; and thus there may be much unquietness, many fears and sad com∣plaints, and much stirring of corruption where there is much grace; So that it is a difficult task to judge rightly here, and to passe a sentence concerning the measure of our graces, when we grow, and when we decay in grace: But the best rule to judge by, is our zeal for God and against sin, and our activity and diligence in the work of the Lord: And not our comforts and enlargements, or melting of affections, by which too many judge and passe a wrong sentence. Thus it is hard to judge of our selves; but as for others, as we cannot discern and infallibly know, who have performed the condition, who not, so we can hardly conjecture to whom the promise hath been fulfilled, to whom not.

Yet, 4. If at any time they, who could plead the perfor∣mance of the condition, might complain that the promises were not performed to them, such a dispensation ought not be con∣strued to be a denyal, but rather a delay, a suspension and not a perpertual withholding; ere it be long there will be a compensation made, and such shall not be losers in the day of reckoning; for then (supposing there shall be different de∣grees of glory) his crown shall be no lesse(n) 1.84 weighty and resplendent, then if here he bed received and improven those

talent to which the promise did give him a right. Thus then, the promised mercy is only for a short time delayed and suspended, and the Lord hath his holy ends for that delay, which will abundantly satisfie his honest supplicants and ex∣pectants, when they shall once see his face and know his mind.

And herein is the difference between spiritual and tempo∣ral things, (and one main ground of the different manner of praying for these) that though spirituals may be withheld for a while from them who ask in faith; yet, they shall not like temporals be finally and altogether withheld; all the promises concerning spirituals shall one day be fulfilled, though not compleatly here, yet hereafter: for, when we come home to our Fathers house, grace shall not be destroyed, but com∣pleated and perfected; nothing then shall be wanting, neither part nor degree, only imperfections and defects, and what is repugnant unto, and not suteable with, such happiness, and that glorious condition, shall then be done away,(o) 1.85 1 Cor. 13.10. not only grace in the general, but every pat∣ticular grace as to it's nature and being, and to what gradual perfection it hath, shall then continue; the gold shall abide and be made more pure, when the drosse shall be done away and removed: though after that renovation it shall get a new name, and grace shall be turned into glory, yet, what perfecti∣on formerly was in the thing, shall still(p) 1.86 remain, what light and knowledge, what assent, affiance, dependance, &c. is now in faith, shall then abide and be encreased; what love, zeal and estimation, &c. is now in hope and desire, shall not be de∣stroyed, but perfected and enlarged, when in stead of that which we now call faith, shall be a blessed vision and immediat sight; when we shall no more see darkly and through a glass, but shall behold the Lord face to face, 1 Cor. 13.12. when

in stead of desire and hope, shall be a full fruition, and the pure rivers of pleasure, joy and delight, Ps. 16.10.

And thus all prayers for grace shall at length be answered, and we shall receive all, and more then our hearts could desire, or our thoughts conceive and apprehend, 1 Cor. 2.9. and thus they who plead against our praying absolutely for the degree and perfection of grace, because that is not absolutely promised, nor to be given to all, may see how groundless their plea is; and yet, though it were true, it would not be sufficient as hath been shown.

But as to the promises of temporal things, they do not hold out Gods purpose, and an engagment to give the very particular in kind to all, who shall ask them aright; many in this life get not what they much desired and frequently petitioned, and after we come home, we will not stand in need of those things, there is provision enough for us in our Fa∣thers house, and we must not discredit the place by longing for the broken slaves to which we did lean, or the nesty conches on which we did rest, while we were in a pilgrim•• condition, and wandring in this wilderness.

3. It is(q) 1.87 answered, though all aspiritual mercies be in themselves good and desirable, yet, in regard of us, this or that measure and degree may be hurtfull and unexpedient, and in that case not fall under a promise, which concerning such things doth alwayes take in the proviso of expediency, sure, ableness and subserviency to our good, in promoting of God's glory. Repl. Though this be true in temporal things, which cloathed with some circumstances may prove (and too often have bee) a snare, and so hurtfull and unexpedient for us; yet, upon what ground or parity of reason this should be; by any judicious Divine, applyed to grace, it's measure and degr••e I know not; but, if it be true, that the School-men teach of moral virtues, that they cannot be abused, that none, not the worst of men, can make an ill use of them, nullus(r) 1.88 malus ma∣lè utitur. This must more necessarily hold in spiritual things, in grace and in every degree and gradual perfection of it; yet, not so as if spiritual pride might not grow up with our graces, but that it cannot flow from grace, but from corrup∣tion:

what the(s) 1.89 Schoolmen say of vertue in the general, that it cannot be abused as a principle of action, yet it may become an object, if not an occasion of sin, this we deny not of grace: As Pagans made their moral vertues, and pharisai∣cal hypocrits their devotion and superstitious performances, a matter of vain glory and ostentation; so the Saints (the most emment of them, are not out of the reach of this tempta∣tion) are too ready to be puffed up through the apprehen∣sion of their spiritual excellencies, 2 Cor. 12.7. and to look down upon others as below them, forgetting that the more we have received, we should be the mote humble and thankfull: Sathan joyning with our corruption, can make the decay and overthrow of other sins, become (as it were) the seed of pride, and after we have gotten, and while we seem to pur∣sue the victory, he may (if the Lord prevent not the snare) take us at a disadvantage; and it is one of his most subtile depths, that if he cannot puff us up with the conceit of our priviledges, graces and performances, then to fill our minds with high thoughts of our self-annihilation and humility; and thus to entertain high thoughts of our own low thoughts; to be proud that we are not proud; and to be high minded because we are not high minded; (that's to say, because we are not puffed up with such things which swell others, we will blow up and fill our selves with our own emptiness.) But all this is a fruit, not of grace, but of corruption: Grace is a shield, which being improven, would ward off and prevent such abuses; its a fountain, that alwayes yields sweet and wholsome waters; it is a principle, whose act, are only and alwayes good; though those spiders within us, can extract poyson out of the most excellent oyntment, and can make grace an object mater, and (as it were) occasion of sin, to which of it self it is so much opposit: And if upon this account, we may not pray absolutely for a further mea∣sure and degree of grace, neither must we pray absolutely for grace, as to its essence, nor for that(t) 1.90 seed, and the habits and principles of our spiritual life, for these also may be thus(u) 1.91 abused; and the lesse the measure of grace be, the greater is the hazard of this abuse.

But some perhaps will reply, that upon this very ground we ought not pray absolutely and peremptorily for spirtiual things, because, albeit of themselves they be the good gifts of God, yet they may prove a snare, and become hurtfull in the use. Ans. That is not the adequat and sole reason, and though it were, yet the disparity is manifest; 1. Then the true and compleat reason, why temporals should not be absolutely askt, is, because they having no moral and intrin∣secal goodness in them, nor any formal, direct and immediate tendency and reference to our happiness, may prove, and often have proven impediments and hinderances of hapiness, and occasions of eternal ruin; therefore, they should only be askt conditionally and relatively; that though they have a natural goodness in them, and are fit to nourish, refresh and comfort this bodily life, yea, and to be (as learning, parts, &c.) civil ornaments and qualifications of the whole outward man, and thus become blessings, when they are sanctified in the use yet since they have no spiritual goodness in them, and are so ready to be abused, we must only ask them as helps, and when, and so far only, as they may be subservient unto our spiritual and eternal good. But spiritual things as such, and because they have a necessary and immediat tendency to that great end, they may and ought to be absolutely askt: And it were a degrading and disparaging of grace, to desire and petition it with a limitation, condition or exception; 1. the things themselves being so excellent, so intrinsecally and in∣dispensibly good; 2. so good and usefull to us, and for our happiness; and, 3. so conform to the will of God, and so subservient to his honour: What can we then imagine for counterballancing so great goodness? And what condition can there be added for warranting us to dispence with so much goodnesse? and to part with such a price which may bring so much honour to God and happinesse to our selves.

As to the second, The abuse of grace and spiritual privi∣ledges, is meerly accidental, and solely from our selves, no occasion, nor invitation being offered from the things them∣selves, but on the contrary, their sole inclination and tenden∣cy

is towards the right work, and to keep our feet in a right path; but as for temporals, they being of themselves indif∣ferent, as to the right and wrong use of them, and they (especially the abundance or excesse of them) being fit baits to our lusts, and thus of themselves, as it were, occasions and temptations to sin; we must not be absolute and peremp∣tory in our desires after them; the condition of expediency must alwayes be expressed or included; as we must be circum∣spect in the use of them, so we must be submissive in our desiring of them.

You will say, there is some hazard, from whatsoever fountain it flow, whether from our selves, or from the object; and should we not guard against that in our prayers? Ans. Yet not so, as to pray conditionally for these excellent and necessary things, otherwise we may ask nothing absolute∣ly: because (as we have said) the best and most necessary things, may be abused by our corruption, we must then absolutely and peremptorily ask, and with the thing it self ask the right use and improvement of it: And here it is not difficult to determine the(x) 1.92 question we propounded con∣cerning temporals. Here we may ask the thing and the con∣dition; but we may not ask the thing upon condition and supposition, we must not add an If, we may as determinate∣ly, absolutely and peremptorily ask the qualification, as the thing it self; the sanctified use and right improvement of it, and that all abuse of it may be prevented, as well as that we may have it; we must not make a divorce and separation, yea, not so much as by way of supposition, so as to offer that up prayer-wayes to God: We then may, and should deprecate the abuse, and pray that it may have no place; but we may not suppose the possibility of abuse, and under that supposition rest content with the want of the thing, but we must in our desires and prayers peremptorily set our selves, both against the want of the thing and the abuse of it, and that such a supposition may be excluded; and that there may be no place for such abuse, but that we may be holy, humble, charitable, &c.

It seemeth to be liable to a very harsh construction, to say or imagine, that a further measure and degree of grace may be hurtfull and inexpedient to us in whatsoever case or combi∣nation of circumstances; nor know I any ground that can be alledged with the least appearance of probability for such an assertion: It is true, not only outward and bodily things, such as riches, honours and pleasures, but also parts and moral en∣dowments, yea and the common gifts of the spirit, have often proven snares; the Lord in his just judgment may, according to that threatning, Mal. 2.2. curse all such blessings; but, how grace can become a snare, and how the Lord may be said to curse it, is not easie to conjecture; that he never threat∣ned, neither know I how such a thing is possible: O! how doth it sound in a Christians ear, to say, that grace or holi∣ness is cursed? Though the Lord may remove our talents, for our not improving of them, yet all our talents of grace, as such are blessings, and cannot incline or dispose us to any sin; what though some eminent in grace, have fallen into grosse and grievous sins, and though some have been puffed up with their priviledges, performances, &c. yet that was not a fruit of grace, but of sin not totally subdued; it was not, because there was much strength of grace in the heart; but be∣cause there was not more; and because the principles and habits of grace were not awakened, and further strengthned and stirred up by actual influences and the quickning motions of the spirit, that such did fall; and though they did take, yet no occasion was given from their graces to become proud; so that grace can never be called a snare or temptation; though corruption, when yielded unto, and not watched against, will never want an object, but will fancy and make to its self an occasion where there is none to be found.

But some may yet reply, what? should we not submit to the holy and wise dispensations of God, not murmuring and repining, because our Lord doth not intrust us with mo talents? Might he (in the parable, Mat. 25.15.) who received the two, have said, nay Master, but I must have five as well as my fellow servant? Ans. Though he might not murmure and repine, but should highly have prized and

thankfully acknowledged the little he had received, yet in zeal to the glory of his Lord, he might have said, [Lord let me also have five (if you extend the parable only to talents of grace, though the(y) 1.93 scope of it would point out another kind of(z) 1.94 talents) that I may be the more enabled to serve and honour thee.]

But for a more full answer to the question, we would remember, that there are(a) 1.95 talents of gifts, such as know∣ledge, utterance, and the extraordinary priviledges of some in the primitive Church, as prophesies and tongues, 1. Cor. 13.8. And there are talents of grace, in which the life of religion doth directly and essentially consist; in which, as(b) 1.96 Bonaventure well said, there is greater power, truth, purity and perfection. And as in all this enquiry after spirituals, we did only speak of saving and sanctifying grace, as it is con∣tradistinguished from whatsoever gifts, though never so precious and excellent, if not of themselves sanctifying and saving, and if common to the elect and reprobate; so now we affirm that what fervency, importunity and zeal, we did plead for in prayer, as to any particular and determinate object, must be limited to the talents of grace, and not of gifts; we may not peremptorily desire and pray for such a measure of gifts, whereby we may edifie and do good unto others, but should rest content, as with our station; so with the measure of gifts and abilities, it hath pleased our master to put in our hands, albeit we may, and ought improve that stock he hath entrusted us with to the best advantage, that by our diligence our master may be honoured, and our talents multi∣plied: And this moderation of our desires, should not only be extended to gifts of edification, such as the gifts of preaching, praying, &c. But also to gifts of consotation, such as assurance, peace, joy, &c. (as these are sweet to our tast and a part of our reward) though we be allowed to(c) 1.97 rejoyce, and must give all(d) 1.98 diligence to make our election sure, &c. yet we must not idolize our comfort; but must patiently wait Gods time of(e) 1.99 lifting up the light of his countenance upon us: But talents of grace being of another nature; and our sanctification consisting in them and their

right improvement; we should be peremptory in our desiring of, and praying for them; and we need add no proviso or limitation: And that servant might well have said, O Lord, though these two talents be enough for me, and more then I can well improve, yet let me have more grace, and strength to improve them to the honour of thy name.

Yet I do not deny, that we should submit unto, and carry our selves patiently under the want of such and such a measure of grace; 1. as it is our own losse and misery; 2. in that our Lord will allow us no more provision for our journey, nor intrust us with a greater stock; and 3. in that the different dispensation of grace, as to its measure and gradual perfection, may serve (though in a way unknown to us) to proclaim the wisdom and glory of God, his power, and the freeness of his grace; its our part in humility to adore the depths of his counsel, and in silence submit to all his dispensations towards us; especial∣ly, if thereby his glory might be promoved: Moses his prayer, Exod. 32.32. And Paul his wish, Rom. 9.3 are patterns of a more illimited submission to any dispensation, that might be subservient to that high end; to be accursed from Christ, is worse then to be a weak Christian; and to be blotted out of Gods book, then to want light to discover, and whereby we might discern our names written there.

But abstracting from these considerations, our desires after grace should be most absolute and peremptory; and our endeavours in the diligent use of the ordinances for encreasing and strengthning of it, should be uncessant and without weary∣ing; and as the want of a further measure of grace and strength, doth render us lesse fit and able to serve God, it should be mater of sad regrate, and of continual complaints to him, who as he is zealous of his own glory, so will he no doubt pity such, whose sad affliction is, that they cannot serve him better. Tantum possumus in negotio Religionis, quantum volumus, may admit an orthodox sense, if we did more earnestly desire and diligently seek, we would obtain.

(g) 1.100(f) O! let us praise the Lord, who hath not dealt spa∣ringly with us, we are not straitned in the promise; our charter is large and exceeding broad; what canst thou desire,

either(g) 1.101 pertaining to life or godliness, which thou mayest not read in the promise? or what is it that he is not ready to give, if thou wouldst ask? thou mayest confidently plead thy right, thou shalt be no looser that thy party is thy judge; he will own his own bond, and will perform his word, though just∣ly he might cast thy bill over the barr, and give out a sen∣tence of forfeiture, because of thy not performance of the condition, and thus nullifying the contract, which was mutu∣al; but as a loving father, he will pardon and cover thy failings, and will withhold no part of the inheritance, because of thy bewailed infirmities; and he, who said, I will give whatsoever ye shall ask, will give whensoever, and whatso∣ever thou askest.

But ah! Though we be not strained in the promise, yet we are(h) 1.102 straitned in our own bowels; our(i) 1.103 desires, though they be enlarged as hell, after the empty Cistern, yet how easily are we satisfied, how(k) 1.104 immoderatly moderate are our desires after grace? a little of that; yea, rather a shadow and picture of holiness contents us; as much as will silence a clamorous conscience, and may be a foundation for a false peace, will do the turn. Oh worldling! why dost thou not consider, that one day, one hour, one moment will rob thee of all thy earthly treasures? This night, O(l) 1.105 fool, thy soul may be required of thee; and to whom then shall those things fall, which thou hast purchased with the lose of thy soul and the wrath of God? Ah, how many metamorphosed Nebuchadnezzars do live in the world? yea, in (but are not of) the Church and house of God, who have the heart of beasts, and are satisfied with the grasse (I may say dung, for such it will prove in the issue) of the earth: What? wast thou made for no higher end? may not thy intel∣lectual and immortal soul, if thou wouldst reflect upon its nature, priviledges and excellency, rebuke thy folly, and dis∣cover the vanity of thy purchase and travel? But since thou must have these things, why dost thou not then take the right course? thou losest these trifles, because thou seekest them first, and givest them the precedency in thy desire and endea∣vour: or if the Lord giveth thee them, whilest thou so

greedily covets them, he giveth them in wrath, and with his curse; and thou mayest fear, least, while the meat is in thy mouth Gods wrath sease upon thee, as it did on these Israelits, Ps. 78.30. If spirituals have the precedency, then, and only then are we in the right way to have temporals added as a blessing, Mat. 6.33, Though then thou mayest desire these outward things, because of their suitablness to thy bodi∣ly exigences, and to supply thy necessities, yet thou canst not desire them aright, neither canst thou enjoy them as a blessing, unlesse thy desire be, 1. spiritual, as to the motive; the main and ultimate design; 2. moderate, as to the measure; 3. conditional, as to the maner; 4. relative to the great end; 5. subordinate also thereunto; 6. sub∣missive, as to the event; and, 7. beleeving, and mixed with faith in Gods care and providence in disposing all things to his own glory, and the good of his honest supplicants. But for spirituals, there is no other measure of our desiring them, but to desire them without measure; In eo non potest esse nimium quod debet esse maximum, What(m) 1.106 Bernard said of our love as terminated in God, may well be applyed to our desire and endeavours after grace, (whereby, pro mo∣dulo, we enjoy and are united to God) that the modus, should be sine modo; we should be boundlesse and unsati∣able, resolute, fervent and peremptory in our affection; we must(n) 1.107 earnestly covet these best blessings. Here the Poet did hit right(o) 1.108 Verus amor nullum novit habere modum. True love, when pitched upon a right object, should be bound∣lesse and illimited.

Notes

• (a) 1.1

  Ps. 119.96.
• (b) 1.2

  Bonum est quod omnia appe••uus. Arist. Eth. 1. cap.
• (c) 1.3

  Bonum est ens ut con∣veniens non fibi (ut ex ter∣n•••••••• videtur manifestum) sed alteri: un∣de Hurtado, ex divisione boni in honestum u••ile, & de∣lectabile recte colligit bo∣num commu∣niter usurpari pro conveni∣enti quia (in∣quit) honestas utilitas & de∣lectatio dicunt ordinem ad aliud. Hurt. metaph. disp. 7. § 5. § 56.
• (d) 1.4

  For even these temporal things have a remote tenden∣cy, and should by us be refer∣red to such a noble end.
• (e) 1.5

  Cateches. Raccov cap. 5. per t••tum. Socin. praelect. theol. cap. 17. & com. in epist. Joan. p. 207, 210. Ossor. inst. rel. Christi. a cap. 22. usque ad 34. Smalc. de div. Jes. Ch. cap. 5. p. 17.25, 26. &c.
• (f) 1.6

  Remonst. apolog. pag 26 & conf. cap. 10, 12. Sim. Episcop. disp. 12. de faedere Dei, thes. 4. & disp. de conven. & discri. vet. & nov Test thes. 5, 20, 31, &c.
• (g) 1.7

  Theo∣phyl. fol. 156. edit. an. 1533. in Joa. 6.27. August. de here••••b cap. 57. Psalliani pro Messaliani scriptum est c••rruptissime inquit L. Da∣naeus in locum August. & ra••iones quas subjicit viden∣tur pr••habiles, sed Theophy∣lactus, ut mo••ui vo••at bos hareticos Mosselianos.
• (h) 1.8

  Aug. loc. cit. Euchitae & Masseliani signifie the same thing, the one word be∣ing as to its ••riginal Syri∣ack, and the other Greek, vid Danaeum, loc. cit.
• (i) 1.9

  Those whom Theo∣phylact calls Masselians, others most usually call Messalians.
• (k) 1.10

  Heb. 7.16. and 9, 10.
• (l) 1.11

  Cant. •• 2.17.
• (m) 1.12

  Sanguis martyrum se∣men ecclesiae.
• (n) 1.13

  Thom. 22 q. 83. art. 4. in corp. Omnes orati∣ones nostra or∣dinari debent ad gratiam & gloriam conse∣quendam quae sosus Deus dat &c. & Cajet. in locum•• ne∣gat orationem non ordinatam ad consecutio∣nem gratiae esse simpliciter orationem, vel actum religio∣nis.
• (o) 1.14

  Guido de Ba. super lecreto, part. 1. dist. 95. § Presbyteros, cit sola aeterna pet••nda esse, decens enim est (inquit) & ratiouabile ut ista-petan∣tur a Deo & non transito∣ria & caduca, sed part 2. causa 12. q. 1. § habebat, do∣cet temporalia esse petenda, & quo modo & in quem fi∣nem. vid. loc.
• (p) 1.15

  August. ad prob. de or∣deum, hoc licer orare quod li∣cet desiderare. epist. 121.
• (q) 1.16

  Evertore dom ostotas op∣tantibus ipsis Dii faciles, no∣citura toga, no¦citura petuntur Militia—ergo quid optandum foret ignorasse fateris. Juven Sat 10. divitiae multis exitio fuere, honores complures pes∣sunaederunt, regnorum exi∣tus saepe mise∣rabiles cernun∣tur, splendida conjugia non∣nunquam domus funditus ever terunt &c. Thom. loc. cit. art. 5. ex M. Val erio.
• (r) 1.17

  Apud Pla∣ton. loc. infra citando though Plato there bringeth in So∣crates speaking yet its known to them who are acquaint with his wayof writ∣ing that be mak∣eth Socrates ex∣presse what be himself would say and did aprove: some do cite this opinion from Thomas, and Thomas from M. Valer. and all ascribe it only to Socrates; but ••e who will goe to the first soun∣tain will see that Plato was also of that judgment; yea there may be some question concerning Socrates what was indeed his opinion, he being only by way of supposition, and because of that kind of writing by way of dialogue mentioned; the work and words, and often the maner and opinion being only Plato's.
• (n) 1.18

  It were an egregious tempting of the Lord to ask a miracle with∣out a revelati∣on and some speciall war∣rant, which none can now expect, and yet without a miracle (ac∣cording to the Jesuiticall hy∣pothesis) the Lord can nei∣ther give nor withhold any thing from us, and wherefore then should we pray unto him?
• (t) 1.19

  Deus quaesi co actus munere causae universalis permittitsuum con••ursum qui torquetur contra inten∣tionem ad ma∣lum. Ruiz. de vel. Dei, disp. 38. sect. 2. & disp. 26. sect. 5. Deus pertrabitur & veluti abripi∣iur a causa se∣cundae Ray∣nand. mor. discip. dist 4. q. 3. art. 5. sect. 355. Deus non solum non concurrit cum inclinatione sed etiam cum repugnantia—adverte omnipotentiam ex netura r••i esse indifferentem ut subjiciatur quasi potestati voluntatis creatae ••••ut habitu•• voluntati hominis, unde fit ut Deus supposita voluntate (seu ut loquitur Raynand. loc cit sect 360. pacto cum causis secundis inito vel potius lege sua de cooperando) non fit agens liberum sed perinde ac si ess•••• necessarium & nobiscum sine cogni∣tione concurrens, Atriag. curs. phil. disp. 10. phys. sect. 2. subs. 3. ing••••ua est haec Jesuitae cofessio cui alii sub••••••••bere tenentur, immerito itaque & inconsequenter a Raynando vapu∣lant Canus, Sot. V ••••q. Sal. & alii quod statuant Deum non esse causam liberam sed na∣turalem & necessari••m dum cooperatur ad actus nostros, vid. Ray. loc. cit. sect. 359. para∣grapho lamen sequenti fatetur hunc dicendi modum posse trahi ad bonum sensum
• (u) 1.20

  Sot. lib. de nat. & grat. cap. 31. ad secundum arg. Greg. Veg. opuse. de iustif. q. 12.
• (x) 1.21

  Pelag. apud Suar. de grat prol. 5. cap. 3. § 18.
• (y) 1.22

  Quid stul∣tius quam De∣um orare ut faciat quod in potestate ha∣bes, August. de pecc••••mer. & remiss. lib. 2. cap 6.
• (z) 1.23

  August. plurin••is in lo∣cis de nat. & grat. lib. 1. cap. 18. epist. ••0. (cui sub∣scribunt Pa∣tres concilii Carthaginen∣sis.) 91. (quae est Innocētii) & 107. Hie∣ron. epist. ad Cresiph. & lib. 1. contra Pelag. &c.
• (a) 1.24

  I knew a reverend Di∣vine, who in his younger age, being tainted with Arminianism, was, by the mercy of God, reclaimed up∣on this conside∣ration suggest∣ed to him (as he professed to me) while he was praying, what need ye ask of me that which is in your own power.
• (b) 1.25

  Hoc licet orare quod li∣cet desiderare August. ad prob. epist 121.
• (c) 1.26

  Accord∣ing to that sense in which logick proposi∣tions are called conditionall.
• (d) 1.27

  For suc∣cesse may prove a snare to thee, and make thee love the gain too well, and to mispend thy time, and ne∣glect thy call∣ing; but when it is good for thee to pre∣vail, then that is included in thy generall desire for what is good.
• (e) 1.28

  Not in every thing & as to every ob∣ject yet as to the present par∣ticular and in a qualified sense but main∣ly the confor∣mity must be as to the mat∣ter as after∣wards shall be shown.
• (f) 1.29

  Heb. 13 14. and 11.10. Mica. 2.10. Heb. 4.9.
• (g) 1.30

  Mat. 6.11.
• (h) 1.31

  Psa. 4.7.
• (i) 1.32

  Prov. 30.
• (k) 1.33

  Sufficienti∣am non inde∣cent••r vult quis∣quis vult nec∣amplius vult, alioquin non ipsam vult, & ideo nondecen∣ter vult. Au∣gust ad prob: epist 121. cap. 6.
• (l) 1.34

  Qui au∣tem dicit in o∣ratione, Domine multiplica di∣vitias meas—aut honores me∣os auge, aut fac me in hoc seculo praepoten∣tem, atque clarentem &c. puto cum non invenire in o∣ratione Domini∣ca quo possit haec vota cooptare. Aug. ibid. cap. 12.
• (m) 1.35

  1 Cor. 14.33.
• (n) 1.36

  Mat. 6.11.
• (o) 1.37

  Prov. 30.8.
• (p) 1.38

  Mat. 6.11.
• (q) 1.39

  Pro. 30.8.
• (r) 1.40

  Vera enim est haec conditi∣onalis Si Pet∣rus esset Buce∣phalus esset ir∣rationalis.
• (s) 1.41

  Suppositio (ut aiunt) ni∣hil ponit.
• (t) 1.42

  See part. 4. sect. 1.
• (u) 1.43

  Hypotheti∣ca exposita con ditione evadit absoluta.
• (x) 1.44

  1 Cor. 10.31.
• (y) 1.45

  1 Joh. 1.3.
• (z) 1.46

  Yea, Sua∣rez goeth a greater length then others, affirming, that outward and indifferent things, such as riches are, per¦se expetibilia & propter se amabilia And yet Sua∣rez will not deny, that there externals are but bona utilia, and so cannot, as such, be desired for themselves, but only because of their use.
• (a) 1.47

  Eph. 2.12.
• (b) 1.48

  Ne puten∣tur mala, dan∣tur & bonis: ne putentur maegna vel summa bona, dantur & ma∣lis Itemque auferuntur ista & bonis ut probentur & malis ut cruclentur, August epist. 70. Bonif. com.
• (c) 1.49

  Rom. 12.13. Rom. 13.7, 8. &c.
• (d) 1.50

  Luth. in Gen.
• (e) 1.51

  Quando temporalia pe∣titis, cum mo∣do petite, cum ••imore petite, illi committite ut si prosint det, si scit obes∣se, non det, quid autem prosit quid ob∣sit, medicus novit non aegrotus, Aug. serm. 53. de ver. dom.
• (f) 1.52

  Primum h. e. praecipue. Glos interlin. Primum non tempore sel dig mi••ate; primum querite regnum Dei, i. e. prae ponite omnibus rebus caeteris Glos. ordi. & quod primum relativè dica∣tur ad secun∣dum pater, &c. Nic. de Lyra in loc.
• (g) 1.53

  Cor. 12.31.
• (h) 1.54

  Mat. 16.26. 1 Tim. 6.9.
• (i) 1.55

  Mat 6.32.
• (k) 1.56

  1 Joh. 3.9. Eph. 4.24. 2 Cor. 5.17. &c. grace is (as it were) the soul of the new man, & instanti in∣funditur, it comes at once and animates the whole.
• (l) 1.57

  In what sense we may be said to pray absolutely for spiritual things. See Concl. 10. and in what cases properly, Concl. 11.
• (m) 1.58

  Finis dat mensuram & ordinem m••di∣is in omnibus appetibil bus & agibilibus (inquit Thom) men∣sura est fi∣nis— & id••o quae sunt ad fi∣nem habent modum ex eo quod sunt fini proportio∣nata, Thom. 2, 2. quaest 27. art. 6. in corp.
• (n) 1.59

  Ps 7.15. and 9.15.16. Prov. 5.22.
• (o) 1.60

  Vid. apud Gul. Tuis. in Corv. defens. Arm. pag 106. explicationem dicti, Mat. 13.12, habenti dabitur.
• * 1.61

  Concl. 9.
• (p) 1.62

  Quia ha∣bitus non dat p••sse, sed meli∣us & facilius operari; male ergo vulgo di∣cuniur habitus gratiosi cum aent simplici∣ter posse.
• (q) 1.63

  1 Joh. 3.9.
• (r) 1.64

  Jam. 5 15. Concl. 10.
• (s) 1.65

  A modest enquiry after the sense of the common asser∣tion of Casu∣ists ••practicall Divines, &c. laid down as a principle to be embraced by all, rather then to be ex∣amined by any, viz. that grace should be prayed for absolutely, but the degree conditionally.
• (t) 1.66

  Gen. 30.1.
• (u) 1.67

  Gen. 15.2.
• (x) 1.68

  If he had not his eyes fixed on the Messiah, who was to be his son.
• (y) 1.69

  As Queen Mary of England a little before her death said, If she were anatomized, Calis would be found engraven upon her heart, such was her grief for the lose of it.
• (z) 1.70

  It may be here askt, whether the man child be brought forth, or if the soul be yet in be pangs of the new birth when it doth thus groan? but it sufficeth to our purpose, that many have come a great length that way, who have perished eternally.
• (a) 1.71

  Esth. 4.16.
• (b) 1.72

  viz. part. 2. ob. 2.
• (c) 1.73

  Heb. 4.2.
• * 1.74

  Concl 12.
• (d) 1.75

  Cant. 2.17.
• (e) 1.76

  Mark. 9.24.
• (f) 1.77

  The Christi∣an must be like the Crocadile, that (as some affirme) grows as long as it livethand ceas∣eth to be when it ceaseth to grow.
• (g) 1.78

  Joh. 15.8.
• (h) 1.79

  The•• Gloss confuted.
• (i) 1.80

  The second evasion confu∣ted.
• (k) 1.81

  Joh. 15.1, 2.
• (l) 1.82

  I do not speak of the original want of Gods image, as if that were not our sin, but of an acquired impotency, as if that in the supposed case would be im∣puted to us according to the tenor of the covenant of grace.
• (m) 1.83

  Eccl. 10.1.
• (n) 1.84

  2 Cor. 4.7.
• (o) 1.85

  Perfectio adveniens abo∣lebit quicquid imperfectioni servit. Calv. in loc.
• (p) 1.86

  Hence we reject Caje∣tans gloss on that place, 1 Cor. 13.10. where univer∣sally he affir∣m th, that whatsoever hath any im∣perfection in it shall be totally done away: quod non sup∣plebitur ei quod ex parte est, altera par••, sed iplum quod ex parte est tolletur; only he maketh an exception in love upon a strange ground, which we will not stay to examine. You will say, doth not the Ap••stle affirm, that knowledge shall vanish away, ver. 8. Ans. Not simply and totally, but as to its imperfections, both negative and privative. Neque enim ipse scientiae & notitiae habitus abolebitur, sed alius fiet, tum qualitate, tum quantitate, Beza in 1 Cor. 13, 8. vid. Scholasticos in 3 sen∣tent. dist. 36. & ad Thom. 1, 2. quaest. 67.
• (q) 1.87

  M. Gee Treat, of Pray. ch. 3. sect 2. pag. 126, 127.
• (r) 1.88

  Tho. 1, 2. quaest. 55. art. 4. vid. Alph. Curiel ad loc & ad art. 3. dub. 1, 2, 3,
• (s) 1.89

  Virtute potest aliquis malè utitan∣quam objecto, puta cum malè sentit de vir∣ture, cum odit cam vel super∣bit de ca non autem tanquam prin∣cipto usus, ita scil. quoá malus sit actus virtutis. Thom loc. cit. ad 5.
• (t) 1.90

  1 Joh. 2.9.
• (u) 1.91

  Nullum est in hâe vitâ bonum quo bo∣mo prosua li∣bertate non possit malè uti aliquo modo, Suar, ubi su∣pra cap. 17. sect. 9.
• (x) 1.92

  viz. Whe∣ther we may ask perempto∣rily the thing, and that the condition may be placed.
• (y) 1.93

  Talentum significat quae∣libet Dei do∣na, Basil. in reg brevior. inter reg. 253.
• (z) 1.94

  All these talents must be of one nature, and therefore since he who received only one, cannot be said to have received a ta∣lent of grace, so, &c.
• (a) 1.95

  Haec talen∣ta scholasticis vocantur gra∣tiae gratis da∣tae, & posteri ora gratiae gratum faci∣entes, sed mi∣nus commode; cum omnis gratia nobis gratis detur & sola Christi justitia nos gratos faciat.
• (b) 1.96

  In hisce spiritualibus honis major vis est, & cer∣tior veritas, & fructuosior pro¦fectus, & pu∣rior perfectio. Bon. de proces. rel. sex cap. 18.20.
• (c) 1.97

  Phil. 4.4.
• (d) 1.98

  2 Pet. 1.10.
• (e) 1.99

  Ps. 4.6.
• (g) 1.100

  A word of application.
• (g) 1.101

  1 Tim. 4. 2 Pet. 1.3.
• (h) 1.102

  2 Cor. 6.12.
• (i) 1.103

  Hab. 2.5.
• (k) 1.104

  Because inordinatly, our desires not answering the excellency and necessity of the object.
• (l) 1.105

  Luk. 12.20.
• (m) 1.106

  Modus diligendi De∣um, est s••••è mo∣do diligere, Bern. de di∣lig. Deum in princ. vid. Thom. 2, 2. quaest. 27. art 6.
• (n) 1.107

  1 Cor. 12.31.
• (o) 1.108

  Propert. 1 eleg. 3.