Some rules how to use the world so as not to abuse either that, or our selves by Francis Fuller.

CHAP. VI.

The things of the World must be ever matter of our Prayer so far as needful for us.

PRayer is the best means we can use, not only to pre∣vent the evil we fear, and either to remove, or sanctify that we feel, but to obtain the Good we want, and to bless that we have: it cannot but speed if rightly per∣form'd either for the particular Mercy desired, or an equivalent, in kind, or vertue, as good, or better; therefore under all our wants, we should send to Heaven; or when ever we desire the World, we should send this Messenger to

God the Maker of it, as not Anxiously careful in any thing; but,

Praying for every thing whilst careful for nothing.

Rebecca and Samuel (a Wife and Child of the better sort) were both obtain'd by Prayer, and they are ever the best Mercies (if not Materially, yet formally and even∣tually) that come this way; the Evil will be remov'd, and a Bles∣sing given with them, so that they will be either as pleasant Food, or wholsom Physick.

God gives the Blessing, and we by Prayer ask it.

They are double Mercies (Ben∣jamins Portions,) Mercies with an overplus that come this way.

Hannah by Prayer obtain'd, not only a Child, but a Son (a Bles∣sing

of the right hand) and a Prophet too. Hezekiah by Prayer obtain'd, not only his Life, but the addition of a Lease of fifteen years to it, and deliverance for the City: and the blind man in the Gospel by Prayer, reap'd the dou∣ble fruit of a single Cure, for the Eyes both of his body and mind were opened by it, and Christ's Grant to the Thief on the Cross, was greater than his Request.

He that desir'd but to be remem∣ber'd by him when in his Kingdom, went up with him into it.

Yea the comfort of those Mer∣cies enjoy'd, is ever the best.

Jacob that got the Blessing, but not by Prayer, had twenty years trouble about it, but Isaac a child of Prayer, was therefore (with∣out which he had not been such) a Son of Laughter.

Every Creature, as well as every Providence, is Sanctify'd by it.

Mercies obtain'd this way, will be most valued by us, and best secur'd to us.

Most valued.

Usually, what we easily come by, we (like Children) as easily part with, but what (with Jacob and Hannah in Prayer) we obtain with difficulty, we receive with Thankfulness, and use with Care.

Mercies got by Prayer, and E∣states by Industry, are best va∣lued and kept.

Best secured.

Not only the being of Mercies, but the Duration and Continuance of them is from God; and unless

they are this way enstated, con∣firm'd, and setled upon us, they will (like Sand in a Glass, or Wa∣ter in a Sieve) be Fleeting, and Sliding from us. Prayer is a Re∣quest upon Promise, and what is obtain'd by it, will (as Covenant-hold) be stable, and abiding; as,

What we possess by Lease, is surer than what we have by Trade.

If we would seek them, so as to find them, and find them, so as to be blessed in them, in all our Re∣quests, we must aim at Gods Glo∣ry, submit to his Will, wait his leisure for them, and beg his Blessing with them.

We must aim at Gods Glory.

David begg'd his Life of God, that God might have it (in the use) again; and Hannah begg'd a Son of God, for God; a Son from him, to give unto him.

All Temporal Blessings must be askt for Spiritual Ends.

We must submit to his Will.

Spiritual things are promis'd ab∣solutely, Temporal things conditio∣nally only, they are not therefore the only things to be sought for (who would desire all his Heaven here) nor in the first place, either of our Time or Affections, before other things, nor above them, nor too importunately neither, but so far only as they are good and needful. Our Desires must not be peremptory, nor must we tell God what we must or would have, but leave it to him to choose our Inhe∣ritance for us, lest we feel the ef∣fects of his Anger, in a withering Curse at the root of our Gourd.

Nothing must importunately be sought of God, but God him∣self.

We must wait his Leisure.

God knows what is best for us, and the time when best for us to receive it, he keeps not the fruit of his Mercy by him until it is rot∣ten, nor gives it before it is ripe. We must not therefore think to force Mercy out of his hands, by an over-hasty desire of it, but pa∣tiently wait his time, which is a due, as well as an appointed time.

Till'd Ground is best for Seed, and then we are fittest to beg, and receive Mercies, when fit∣test to enjoy them.

We must beg his Blessing with them.

Bread is the staff of Life, but God is the Strength of that staff; he feeds us by it, but more, by his Blessing upon it. It is he that

gives a Being to all our Mercies, (it is his Ocean that overflows our Banks) and it is he, and he alone, that can give a Blessing to them, he can withhold them from us, and he can Curse them to us (as he did the Quails to the Israelites) to him therefore we must look, and upon him only depend, for a sup∣ply of what we want, and for a Blessing upon what we have. The first is more than he owes us (for, by our sins we forfeited our Right to all) but the last not more than is needful for us, for a little blest, is better than much, yea than all without it. A little or nothing with the Blessing is e∣nough, but all without it as no∣thing. It concerns us therefore to desire, that all our Mercies may be season'd with the Blessing; that if we have not so much of the World as others, yet we may have as much of himself; the Blessing, if not the Inheritance; without which, the best of the World can

do us no good, and with which, the worst can do us no hurt; for, then we are Rich, when under Gods Blessing.

Esau's enough was much, Jacob's Enough was all.

Notes

• Phil. 4. 6.
• Oratio fuit Sa∣muelis mater. Gen. 24. 1, 2, 3, 14. 1 Sam. 1. 10, 11
• 1 Sam. 1. 20.
• Isa. 38. 5, 6.
• John 9.
• Ʋberior gratia quam petitio.
• Psal. 88. 10, 11.
• 1. Sam. 1. 11.
• Mat. 6. 33.
• Isa. 3. 1. Mat. 4. 4.
• Gen. 33. 9, 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉