A
TREATISE
,
MAINTAINING
,
that
Temporall
Blessings
are
to
bee
sought
and
asked
,
with
submission
to
the
will
of
God
,
as
it
is
in
the
fourth
Petition
,
Give
us
this
day
our
daily
bread
.
Math.
6.11
.
OVr
Lord
JESUS
CHRIST
,
the
great
Shepherd
of
the
Flocke
,
hath
left
nothing
unsaid
or
undone
,
that
may
serve
for
the
instruction
or
comfort
of
his
people
,
and
therefore
knowing
how
necessary
Prayer
is
for
the
procuring
of
the
same
(
being
his
owne
Ordinance
)
hath
left
them
direction
for
that
also
,
how
it
ought
to
be
framed
,
with
what
Petitions
,
and
to
what
ends
,
and
that
not
onely
by
divers
speeches
and
passages
occasionally
uttered
to
that
purpose
,
but
by
a
forme
and
frame
of
prayer
purposely
made
to
give
them
direction
therein
,
commonly
called
,
The
Lords
Prayer
,
containing
the
summe
of
all
lawfull
petitions
,
and
the
order
of
them
.
Now
these
wordes
are
a
part
of
the
same
,
and
containe
the
fourth
Petition
,
or
principall
request
,
as
they
are
reckoned
in
order
;
concerning
outward
things
,
or
the
matters
of
this
life
,
very
necessary
to
be
known
,
for
our
better
direction
in
the
seeking
of
such
matters
at
the
hands
of
God
.
The
matter
then
desired
,
according
to
the
letter
,
is
Bread
,
and
that
for
the
day
;
whereby
is
meant
,
all
the
absolute
necessaries
of
this
life
,
as
bread
,
or
somewhat
answerable
unto
it
,
is
absolutely
necessary
(
in
respect
of
the
meanes
)
for
the
preservation
of
the
life
of
man
;
whence
the
Scripture
so
often
mentions
the
same
as
the
chiefe
,
Gen.
28.20
.
Gen.
49.20
.
2
Kings
25.29
.
Eccl.
9.11
.
&c.
for
that
errour
of
supersubstantial
conceited
by
some
out
of
the
originall
,
to
apply
it
to
the
Sacrament
,
&c.
I
meddle
not
with
it
,
being
sufficiently
confuted
[
](A08319-e19980-b)*
*
See
Mr.
Scudder
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vel
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
11.2
.
by
others
.
By
Daily
,
is
meant
that
which
is
requisite
for
the
day
,
or
for
the
time
present
,
without
further
sollicitude
:
so
that
in
summe
,
maintenance
for
life
is
here
desired
,
wherein
we
consider
for
our
present
purpose
,
three
things
.
-
1.
Who
may
hopefully
and
warrantably
aske
outward
things
at
the
hands
of
God
,
and
that
is
such
as
have
first
sought
heavenly
things
of
God
,
as
their
Father
;
from
the
Coherence
.
-
2.
On
what
termes
,
and
by
what
claime
they
may
aske
outward
things
,
and
that
is
,
onely
as
a
gift
,
Give
us
.
-
3.
In
what
quantity
and
measure
those
things
are
to
bee
sought
,
that
is
,
such
as
are
necessary
for
the
present
time
.
This
day
,
&c.
bread
.
Part.
1
From
the
first
branch
drawn
from
the
coherence
with
the
former
petitions
,
we
observe
,
that
Doctr.
1
Such
as
have
first
truely
sought
spirituall
blessings
,
may
comfortably
aske
the
supply
of
their
outward
wants
.
When
Ezra
and
the
Israelites
had
set
their
faces
towards
Sion
,
and
bent
themselves
to
erect
the
worships
of
God
at
Jerusalem
,
they
celebrate
a
Fast
,
to
seeke
a
right
way
for
themselves
,
their
little
ones
,
and
all
their
substance
,
Ezra
.
8.21
.
Nehemiah
,
and
all
the
true
Israelites
having
humbled
themselves
for
their
sinnes
,
before
the
Lord
at
Jerusalem
,
and
sought
for
grace
,
then
they
put
up
their
request
for
the
fruits
of
the
land
,
and
temporall
things
which
the
enemies
possessed
,
Nehemiah
9.36
,
37.
The
Prophet
David
,
a
man
of
much
faith
and
grace
,
and
a
great
worshipper
of
God
,
doth
often
sollicite
the
Lord
,
for
outward
deliverances
&
mercies
,
and
in
his
owne
behalfe
and
the
Churches
,
puts
up
this
petition
,
That
their
Garners
may
bee
full
,
from
kinde
to
kinde
,
that
their
Sheep
may
bring
forth
thousands
,
their
Oxen
strong
to
labour
,
&c.
Psalm
.
144.13
,
14.
The
like
did
Iacob
and
Agur
,
for
their
parts
in
their
times
,
being
both
beleevers
,
and
worshippers
of
God
,
Gene.
28.20
.
Prov.
30.8
.
And
all
these
prayed
in
faith
,
which
hath
reason
for
it
.
Reason
1
1.
Because
so
runne
the
Promises
:
Seeke
first
the
kingdome
of
God
,
and
all
these
things
shall
bee
added
,
Math.
6.33
.
The
Eye
of
the
Lord
is
on
them
that
feare
him
,
upon
them
that
hope
in
his
mercie
,
to
deliver
their
soule
from
death
,
and
to
keepe
them
alive
in
famine
,
Psalm
.
33.18
,
19.
Such
may
expect
it
.
Reason
2
2.
Because
the
hearts
of
such
onely
are
sincere
in
asking
these
things
,
that
they
may
use
them
to
right
ends
,
the
others
intending
them
for
their
lusts
,
which
are
therefore
denied
,
Iam.
4.3
.
Reproofe
of
two
sorts
.
Vse
1
1.
Such
as
wholly
and
alone
seeke
for
earthly
and
outward
matters
,
the
things
of
this
life
,
that
they
may
have
supply
according
to
their
desires
,
and
care
for
no
more
,
nor
look
any
higher
.
These
as
commonly
they
pray
not
at
all
for
them
,
so
yet
if
they
doe
,
they
have
no
promise
of
obtaining
:
because
their
hearts
are
not
upright
in
the
desires
of
them
,
there
being
no
good
end
proposed
,
but
the
satisfying
of
their
lusts
,
neither
doth
the
Lord
owne
them
as
his
people
,
but
they
are
people
of
the
world
,
whose
portion
is
in
this
life
,
Psalm
.
17.14
.
such
as
whose
God
is
their
belly
,
that
minde
earthly
things
,
Phil.
3.19
.
though
these
therfore
may
have
&
possesse
outward
matters
,
(
as
oftentimes
they
do
)
yet
not
as
the
fruits
of
Gods
speciall
providence
,
nor
testimonies
of
his
favour
and
grace
,
but
as
effects
of
his
generall
providence
,
wherby
he
feeds
and
preferves
all
creatures
,
both
man
and
beast
,
Psal.
36.6
.
2.
Such
as
aske
in
prayer
,
and
seeke
in
the
meanes
,
some
spirituall
blessings
,
as
knowledge
,
and
faith
,
and
grace
,
so
farre
as
may
concerne
their
owne
particular
good
,
to
assure
them
of
heaven
,
and
keepe
them
from
hell
,
and
so
to
secure
them
from
evill
;
but
not
out
of
any
true
love
to
the
things
themselves
,
(
their
Hearts
being
upon
the
world
)
much
lesse
the
glorie
of
God
,
the
advancing
of
his
kingdome
,
the
doing
of
his
will
,
which
are
the
Precedents
to
this
fourth
Petition
.
These
are
but
selfe-lovers
,
and
not
true
lovers
of
God
for
his
owne
sake
,
and
therefore
have
no
promise
of
any
good
,
temporall
or
spirituall
,
Zech.
7.5
.
Vse
2
Comfort
to
all
such
as
in
the
truth
of
their
hearts
seeke
,
desire
,
and
pray
for
the
remission
of
sinnes
,
the
favour
of
God
,
the
renewing
of
their
hearts
,
the
honour
of
Gods
name
,
the
advancing
of
his
kingdome
,
&c.
in
the
first
place
with
the
chiefe
affection
,
as
their
onely
choise
,
whatsoever
else
be
denied
them
.
These
have
the
evidence
of
adoption
,
they
may
come
unto
God
,
as
their
Father
,
and
expect
at
his
hands
any
spirituall
or
temporall
good
,
bread
,
food
,
apparell
,
life
,
good
successe
in
their
lawfull
endeavours
,
&c.
as
things
promised
to
such
persons
;
and
if
they
have
them
not
,
it
is
because
the
Lord
will
chasten
them
for
some
evill
,
or
trie
their
faith
,
patience
,
and
submission
,
or
recompence
it
in
better
things
,
which
are
all
blessings
,
and
done
in
favour
to
them
,
having
this
assurance
,
that
they
shall
want
nothing
that
is
good
for
them
,
Psalme
.
34.10
.
Vse
3
Exhortation
,
to
all
that
desire
a
mercifull
,
and
comfortable
administration
towards
them
,
in
outward
things
,
to
labour
chiefely
to
set
their
hearts
on
things
spirituall
,
to
seeke
the
Kingdome
of
God
,
and
his
grace
,
and
then
those
things
shall
bee
supplyed
,
whatsoever
is
expedient
:
But
beware
of
deceit
,
of
politicke
seekings
,
of
an
earthly
mind
,
whom
God
doth
answere
according
to
their
heart
,
Ezek.
14.5
.
Crosse
then
the
course
and
custome
of
the
world
heerein
,
and
thou
shalt
finde
best
successe
.
Part.
2
Thus
of
the
first
branch
.
The
second
concernes
the
title
that
wee
have
,
or
the
claime
that
wee
lay
to
outward
matters
,
even
necessaries
,
and
on
what
termes
wee
are
to
aske
them
,
that
is
,
as
gifts
,
Give
us
,
&c.
Whence
we
learne
,
that
Doctr.
2
Life
it selfe
,
and
all
outward
comforts
,
are
to
bee
asked
and
received
as
the
free
gifts
of
God
.
So
Iacob
.
If
God
will
bee
with
mee
,
and
will
give
mee
bread
to
eate
,
and
rayment
to
put
on
,
then
&c.
Gene.
28.20
.
Also
speaking
to
Esau
his
brother
,
These
are
the
Children
which
God
hath
graciously
given
thy
servant
;
Genes.
33.5
.
David
also
asked
life
,
and
God
gave
it
him
,
Psalm
.
21.4
.
hee
tooke
his
life
as
a
gift
;
and
how
thankfully
hee
acknowledged
that
,
and
all
outward
blessings
else
to
bee
the
gifts
of
God
,
and
to
proceed
meerely
from
his
goodnesse
,
is
abundantly
expressed
,
1.
Chronic.
29.12
,
16.
Not
to
multiply
testimonies
,
(
the
Text
it selfe
being
a
universall
and
perpetuall
direction
in
such
cases
)
it
hath
this
evidence
or
ground
,
why
they
are
so
to
be
asked
.
Reason
1
Because
they
are
such
in
their
nature
,
and
can
bee
no
otherwise
claimed
of
us
:
For
even
Adam
in
his
innocency
had
them
all
that
way
,
Genes.
1.29
.
much
more
having
forfeited
all
by
sinne
,
are
wee
to
receive
them
as
gifts
repaired
by
the
grace
of
Christ
.
Hee
that
spared
not
his
Sonne
,
but
delivered
him
up
for
us
all
,
how
shall
hee
not
with
him
also
[
](A08319-e20730-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
freely
give
us
all
things
?
Rom.
8.
verse
32.
therefore
are
so
to
be
asked
and
received
.
Reproofe
,
of
all
such
as
lay
arrogant
and
false
claimes
to
the
outward
things
they
possesse
,
as
being
their
owne
by
some
merit
,
desert
,
or
soveraigntie
they
have
over
them
,
without
any
relation
unto
God
at
all
in
their
thoughts
or
speeches
:
Such
was
that
loftie
Tyrian
,
who
boasted
,
how
by
his
great
wisedome
and
understanding
hee
had
gotten
him
riches
and
treasures
.
Ezek.
28.4
.
And
that
Aegyptian
Dragon
,
My
river
is
mine
,
Ezek.
29.3
.
and
I
have
made
it
for
my selfe
.
And
such
are
they
that
attribute
all
to
Fortune
,
chance
,
or
their
owne
industrie
,
or
at
the
best
,
to
some
secondary
cause
or
other
.
These
persons
,
as
commonly
they
aske
nothing
at
the
hands
of
God
by
prayer
,
so
seldome
or
never
doe
they
returne
thankes
unto
him
for
any
thing
they
enjoy
,
either
health
,
life
,
or
any
comfort
else
:
but
sacrifice
to
their
Nett
,
and
burne
Incense
to
their
Dragge
,
as
the
Prophet
peakes
,
Hab.
1.16
.
The
Lord
is
not
at
all
acknowledged
of
them
,
unlesse
when
they
are
crossed
or
hindred
in
their
expectations
,
then
will
they
bee
readie
to
murmure
and
exclaime
against
the
providence
of
God
,
as
if
some
great
wrong
were
done
unto
them
,
and
even
to
blaspheme
;
which
whence
comes
it
,
but
from
their
pride
,
that
esteemed
them selves
the
sole
owners
,
and
worthy
of
all
things
?
To
omit
others
taxable
herein
.
Vse
2
Exhortation
to
all
the
people
of
God
.
1.
To
consider
,
and
conceive
aright
of
whom
they
hold
all
their
substance
,
and
whatsoever
they
enjoy
,
even
of
the
Soveraigne
Lord
of
all
,
of
whom
they
have
their
beings
,
Acts
17.28
.
2.
To
aske
these
things
at
his
hands
,
as
gifts
of
his
bountie
,
not
merited
,
but
freely
promised
in
Christ
,
leaving
the
manner
and
measure
of
the
dispensation
to
his
owne
pleasure
,
who
is
the
giver
of
them
.
3.
To
returne
thankes
unto
him
for
whatsoever
wee
enjoy
,
and
to
acknowledge
his
goodnesse
,
bee
it
more
or
lesse
.
So
did
Iacob
,
so
did
David
,
and
so
will
all
that
are
faithfull
.
Thus
of
the
second
branch
.
Part.
3
The
third
concernes
the
quantitie
or
measure
of
outward
things
,
that
are
to
bee
asked
at
the
hands
of
God
,
in
prayer
,
and
that
is
daily
bread
,
necessaries
for
the
present
time
:
Whence
wee
are
taught
,
that
Doctr.
3
Superfluities
are
not
to
bee
asked
in
prayer
,
but
that
which
is
necessarie
for
the
present
use
.
If
the
Lord
will
give
mee
bread
to
eate
,
and
rayment
to
put
on
,
hee
shall
bee
my
God
,
saith
Iacob
,
Genes.
28.20
.
Bread
and
rayment
,
not
delicates
,
Vide
Pet.
Martyr
in
locum
.
nor
robes
:
usefull
matters
,
not
unnecessary
hoards
.
Give
mee
neither
povertie
nor
riches
,
(
saith
Agur
)
but
seed
mee
with
food
convenient
for
mee
,
Prov.
30.8
.
and
when
we
have
food
and
rayment
,
let
us
be
therewith
content
,
as
the
holy
Apostle
exhorts
,
1.
Timoth.
6.8
.
setting
it
in
opposition
to
the
seeking
of
riches
,
and
great
abundance
after
mentioned
.
So
here
our
Lord
directeth
us
to
pray
for
daily
bread
,
or
food
for
the
day
.
Reason
1
Because
superfluities
are
not
promised
,
(
though
they
are
sometime
dispensed
)
but
that
which
is
expedient
to
support
us
in
livelihood
,
and
fitnesse
for
our
severall
imploiments
,
Psalm
.
34.10
.
Hebr.
13.5
.
I
will
not
faile
thee
,
nor
forsake
thee
.
Reason
2
2.
Because
they
are
not
safe
,
but
full
of
temptations
and
snares
to
their
possessors
,
1.
Timoth.
6.9
.
especially
when
they
are
greedily
desired
;
therefore
doth
Agur
desire
and
pray
rather
to
be
without
them
,
Prov.
30.8
.
giving
a
reason
for
his
request
in
the
verse
ensuing
.
Vse
1
Reproove
,
1.
The
inordinate
desires
of
such
as
are
not
at
all
contented
with
that
competencie
in
outward
things
,
that
the
Lord
hath
allotted
them
,
but
they
lust
after
great
abundance
,
affluence
,
and
store
,
whatsoever
they
see
any
other
to
possesse
,
or
whatsoever
they
conceive
may
bee
possessed
to
advance
themselves
and
theirs
to
all
generations
.
These
persons
are
either
very
confident
of
their
power
to
use
such
things
as
they
ought
,
which
is
a
deceit
too
common
:
or
else
they
regard
not
how
they
use
them
,
which
is
the
prophanenesse
of
too
many
.
Howsoever
,
it
is
contrary
to
the
rules
of
God
,
and
to
his
appoynment
,
that
will
have
his
people
contented
with
his
allowance
,
and
such
as
are
sensible
of
their
owne
good
,
submit
unto
it
;
they
that
doe
not
,
runne
into
those
temptations
and
snares
,
mentioned
by
the
Apostle
,
1.
Tim.
6.9
.
which
drowne
them
in
perdition
and
destruction
in
the
end
.
2.
The
errour
and
deceit
of
them
that
under
the
name
of
daily
bread
,
and
things
necessary
,
will
comprehend
all
such
particulars
,
as
they
conceive
to
bee
good
for
them
or
theirs
;
such
as
are
health
,
life
,
libertie
,
peace
food
,
rayment
,
good
successe
in
such
or
such
a
businesse
,
designe
,
or
purpose
;
withall
,
charging
their
consciences
,
with
as
certaine
a
beliefe
of
obtaining
those
particulars
,
as
of
remission
of
sinnes
,
the
grace
of
God
,
and
salvation
it selfe
;
and
thereupon
condemning
and
judging
such
for
unbeleevers
in
that
behalfe
,
as
obtaine
not
by
prayer
all
,
or
any
of
those
particulars
so
conceived
to
be
good
,
expedient
,
or
necessary
for
them
.
Against
which
errour
,
(
because
there
is
need
)
I
intend
to
lay
before
you
some
Arguments
,
and
grounds
out
of
the
Word
of
God
,
as
well
to
rectifie
the
Judgements
of
those
that
erre
,
as
to
comfort
such
as
are
unworthily
dejected
;
but
not
to
maintaine
,
or
side
in
a
quarrell
,
much
lesse
to
reproach
any
mans
person
,
which
is
far
from
me
.
Argument
1.
Thus
then
I
reason
:
Those
promises
that
have
implied
Conditions
in
them
,
cannot
absolutely
bee
relyed
upon
,
or
expected
;
for
our
faith
is
grounded
on
the
promises
.
But
the
promises
of
outward
things
(
although
necessary
)
are
such
.
Therefore
they
are
not
absolutely
to
be
relyed
upon
,
or
expected
.
This
appeares
in
two
Cases
.
1.
Of
Chastisement
,
when
the
Lord
will
visit
any
of
his
people
for
their
sinnes
;
for
then
doth
hee
strip
them
of
their
outward
comforts
in
part
,
and
sometimes
wholly
unto
death
:
The
former
appeares
in
all
the
corrections
of
the
faithfull
;
the
latter
,
in
that
example
of
the
Jewes
,
Lament.
4.4
.
where
the
parents
&
children
both
dyed
through
extreame
famine
.
Yet
are
they
not
charged
to
want
faith
for
this
,
so
much
,
as
but
humiliation
&
repentance
:
and
who
wil
beare
any
correction
at
all
at
the
hand
of
God
,
if
by
his
Faith
hee
may
presently
remoove
it
from
him
?
And
how
can
that
bee
a
signe
of
unbeliefe
,
that
doth
most
accompany
beleevers
,
and
is
a
speciall
testimony
of
Gods
love
?
Revel.
3.9
.
2.
Of
Probation
and
Triall
,
when
God
will
prove
and
try
the
patience
and
obedience
of
his
servants
:
For
in
that
case
,
they
that
have
beene
endued
with
most
faith
and
grace
,
have
been
brought
to
the
greatest
exigents
,
and
wants
,
as
in
Hebr.
11.37
.
they
were
destitute
,
afflicted
,
and
tormented
,
&c.
2.
Corin.
11.27
.
Paul
was
pinched
with
hunger
and
thirst
,
with
cold
and
nakednesse
;
and
Luke
16.
Lazarus
was
in
extreame
povertie
and
dyed
:
yet
these
were
full
of
faith
,
and
of
the
spirit
of
God
.
[
To
which
that
of
Iob
may
bee
added
.
]
Now
who
would
endure
these
trialls
and
distresses
,
if
by
faith
and
prayer
hee
may
remove
them
?
Or
with
what
Warrant
can
they
absolutely
pray
against
them
,
seeing
they
have
no
promise
that
they
shall
be
spared
?
or
how
can
Patience
have
her
perfect
worke
without
them
?
or
Faith
her
crowne
and
reward
promised
on
that
Condition
?
Therefore
the
promises
of
outward
things
have
Conditions
implyed
to
the
people
of
God
,
and
are
not
absolutely
intended
.
Explication
.
When
I
say
that
the
promises
of
temporall
things
have
implyed
conditions
in
them
;
I
doe
not
deny
that
there
are
any
conditions
expressed
concerning
those
things
:
for
it
is
plaine
that
there
are
,
Levit.
26.
the
whole
Chapter
being
full
of
the
Conditionalls
,
If.
So
Deuter.
28.1
,
15.
and
Isai.
1.19
.
If
yee
consent
and
obey
,
yee
shall
eate
of
the
good
of
the
land
,
&c.
But
that
such
promises
as
run
generally
,
and
seeme
to
be
absolute
,
without
limitation
or
reservation
,
(
of
which
there
are
many
,
1.
Timoth.
4.8
.
)
have
yet
in
regard
of
the
particular
persons
and
benefits
,
certaine
conditions
implyed
,
and
reservations
to
the
will
and
pleasure
of
God
,
in
regard
of
correction
or
triall
,
whereunto
all
his
people
are
to
submit
and
subject
their
wills
and
desires
,
which
is
their
obedience
,
wherein
by
a
secret
act
of
recumbencie
they
rest
upon
the
goodnesse
of
God
,
See
Mr.
Goodwins
Returne
of
Prayers
,
pag.
51.
&c
▪
and
his
gracious
promises
&
providence
,
that
all
shall
bee
for
the
best
,
howsoever
they
have
not
every
particular
benefit
they
desire
,
and
thinke
expedient
for
them
or
theirs
.
And
this
is
that
which
I
meane
by
conditions
implyed
.
Whereas
then
the
Temporarie
insulteth
in
his
great
victorie
gotten
our
of
the
word
[
Implyed
]
as
arguing
,
that
in
no
place
conditions
are
expressed
:
it
is
very
vaine
,
the
proposition
being
directed
unto
Gods
administration
in
particular
,
to
his
severall
servants
,
according
to
his
will
,
which
in
that
regard
is
secret
to
himselfe
,
and
not
revealed
but
by
experience
:
for
who
knowes
which
of
his
servants
,
(
even
of
the
most
faithfull
)
the
Lord
may
trie
,
with
the
want
of
outward
things
,
as
the
Martyrs
,
Iob
,
Lazarus
,
&c.
notwithstanding
the
promises
of
temporall
blessings
in
the
generall
:
which
shewes
that
God
hath
not
confined
himselfe
to
one
onely
way
in
dealing
with
his
people
,
concerning
those
things
,
but
reserved
cases
to
himselfe
,
as
of
correction
or
tryall
,
which
to
seeke
to
crosse
,
by
an
absolute
and
peremptory
kind
of
praying
for
outward
things
,
what
is
it
else
,
but
a
tempting
of
God
,
a
beating
off
(
as
farre
as
in
us
lyes
)
of
his
most
usuall
and
profitable
dealing
with
his
servants
,
and
so
an
unsavoury
sacrifice
unto
him
.
In
that
respect
therfore
they
have
conditions
implyed
,
as
I
say
,
Otherwise
,
I
need
not
(
as
hee
thinkes
)
runne
to
the
word
[
Implyed
]
for
shelter
,
seeing
there
are
conditions
plainly
expressed
,
Levitic.
26.
as
before
.
And
heerein
I
wish
the
Reader
to
observe
the
foolish
reasoning
of
the
Temporarie
,
who
to
disproove
conditions
implyed
,
granteth
conditions
expressed
,
yet
intending
the
contrary
:
For
these
are
his
wordes
:
You
know
and
must
needs
confesse
,
that
the
Lord
made
absolutely
to
his
people
Israel
precious
promises
,
Levit.
26.
Deut.
28.
In
which
promises
there
is
no
promises
there
is
no
condition
implyed
.
It
is
true
indeed
,
those
promises
were
made
upon
condition
of
obedience
,
&c.
but
the
condition
lies
on
their
part
;
Gods
part
is
absolute
,
&c.
pag.
32.33
.
I
suppose
these
words
need
no
other
confutation
than
themselves
.
The
promises
,
were
absolute
on
Gods
part
,
the
condition
lyeth
on
their
parts
,
If
thou
obey
;
as
if
the
Lord
had
made
a
covenant
with
himselfe
,
and
not
with
men
:
and
as
if
there
bee
conditions
put
in
the
promises
to
bee
performed
,
the
same
were
not
conditionall
upon
the
performance
to
bee
made
good
or
not
.
Else
there
are
no
conditionall
promises
at
all
,
but
all
must
bee
absolute
,
&
absolutely
performed
;
and
doubtles
whatsoever
the
Lord
hath
absolutely
promised
,
shall
bee
absolutely
performed
.
His
long
Discourse
then
of
the
sinnes
and
punishments
of
the
Israelites
,
For
in
that
they
lost
temporals
thorough
their
disobedience
,
it
shewes
the
promise
to
be
conditionall
.
is
but
against
himselfe
,
which
I
note
the
rather
,
because
of
his
insolent
and
reproachful
tauntings
in
that
place
against
me
,
and
my
preaching
,
as
if
it
were
Poperie
,
and
what
not
?
To
my
Instances
,
hee
pretendeth
,
First
,
that
I
have
mistaken
their
opinion
in
speaking
onely
of
Faith
,
whereas
they
include
repentance
also
,
and
love
.
Whereunto
I
answere
,
that
in
their
scandalous
practise
in
the
Countrey
,
the
whole
burthen
was
put
upon
Faith
and
beleeving
generally
:
Such
was
the
generall
complaint
●o
mee
.
But
this
man
steps
in
to
refine
the
matter
,
and
joynes
many
other
things
as
included
,
which
yeelds
him
much
matter
of
discourse
,
and
so
of
evasion
in
a
mist
of
many
words
.
All
which
was
framed
since
the
Sermon
,
of
purpose
(
as
I
conceive
)
to
hide
the
shame
of
their
opinion
:
therefore
hee
printeth
that
before
my
arguments
,
which
should
stand
after
them
.
To
the
second
instance
hee
answeres
,
that
those
things
,
which
Saint
Paul
and
the
Martyrs
suffered
were
blessings
,
because
persecution
is
a
blessing
not
to
bee
prayed
against
,
&c.
pag.
23.36
,
67.
To
which
I
briefly
reply
,
that
persecution
in
it selfe
,
and
it
's
owne
nature
considered
,
is
no
blessing
,
but
a
mischiefe
rather
and
misery
,
an
evill
to
be
prayed
against
;
and
the
contrary
much
to
bee
desired
,
as
plainly
appeares
by
Psal.
74.
wholly
,
Psalm
.
122.6
.
1.
Tim.
2.2
.
Actes
8.3
,
4.
compared
with
Chap.
9.31
.
Therefore
is
the
Temporarie
pitifully
out
,
and
takes
[
](A08319-e21740-b)*
*
The
adjunct
for
the
subject
.
one
thing
for
another
;
as
because
the
persecuted
are
blessed
,
&
that
it
is
a
blessed
thing
to
suffer
persecution
for
the
name
of
Christ
,
therefore
persecution
it selfe
were
a
blessing
.
As
if
because
such
as
are
slaundred
,
reviled
,
tortured
,
racked
and
tormented
for
the
sake
of
Christ
,
are
blessed
:
therefore
slaunders
,
revilings
,
racks
,
tortures
and
torments
,
are
blessed
things
in
themselves
;
which
if
they
be
,
then
are
they
not
only
not
to
be
prayed
against
,
but
to
be
prayed
for
,
and
desired
.
Thereupon
is
hee
mistaken
in
the
Martyrs
,
For
they
were
offered
delivernace
,
if
they
would
have
forsaken
the
truth
.
that
refused
not
deliverance
,
because
persecution
is
a
blessing
(
as
hee
affirmes
)
but
because
the
Conditions
were
not
such
as
they
could
consent
unto
,
else
had
they
persecuted
themselves
.
Howsoever
to
the
poynt
.
Seeing
persecution
brings
the
want
of
outward
things
,
and
that
be
a
state
,
whereunto
the
Lord
doth
often
call
his
people
:
to
pray
absolutely
against
all
outward
wants
,
and
for
outward
benefits
,
putting
the
fault
upon
impenitency
or
infidelitie
,
if
wee
have
them
not
,
how
weake
a
practise
is
it
?
for
it
is
the
same
in
this
,
as
in
other
states
of
affliction
,
all
are
blessed
to
the
faithfull
,
Psal.
94.12
.
neither
hath
hee
any
reason
to
single
out
this
from
other
cases
,
but
that
hee
would
make
matters
come
in
to
his
owne
way
,
without
any
ground
of
Scripture
at
all
.
Else
hee
would
have
annexed
some
answer
to
the
instance
of
Lazarus
,
[
and
the
Story
of
Iob
]
which
are
against
him
in
his
opinion
directly
,
therefore
he
slides
by
them
.
As
for
the
buffettings
of
St
Paul
2
Cor.
12.7
.
by
Sathan
,
wherein
his
prayer
in
the
particular
was
not
granted
,
[
](A08319-e21820-b)*
*
In
private
conference
.
hee
answered
likewise
,
that
Saint
Paul
had
no
Warrant
to
pray
against
those
temptations
,
A
crazy
passage
many
wayes
,
&
against
the
sixt
Petition
of
the
Lords
Prayer
.
being
nothing
else
but
Originall
sinne
,
which
if
hee
had
been
delivered
from
,
then
he
should
have
had
no
need
of
Christ
.
It
is
a
marveilous
thing
,
that
any
man
should
dote
upon
such
opinions
,
or
others
admire
him
for
them
.
But
to
proceed
.
The
second
Argument
.
Argument
2
Such
things
as
are
ordinarily
denied
the
best
and
most
faithfull
servants
of
God
,
and
accompany
not
their
condition
here
,
cannot
be
absolutely
prayed
for
,
or
expected
,
neither
wil
that
procure
them
;
for
that
were
to
crosse
his
Providence
.
But
these
matters
are
so
,
as
is
rehearsed
.
Therefore
,
&c.
This
appeares
by
two
Testimonies
.
-
1.
Of
Saint
Iames
,
chap.
2.5
.
God
hath
chosen
the
poore
in
this
world
to
bee
rich
in
faith
,
and
heires
of
his
Kingdome
:
Rich
in
faith
,
and
yet
outwardly
poore
;
the
abundance
of
faith
then
helpes
not
their
povertie
.
-
2.
Of
our
Savior
,
Math.
25.35
.
I
was
hungry
,
and
yee
fed
mee
not
;
thirstie
,
and
yee
gave
mee
no
drink
;
naked
,
and
yee
clothed
mee
not
,
&c.
Whereby
it
appeares
,
that
some
of
the
members
of
Christ
shall
bee
poore
and
distressed
,
wanting
necessaries
,
in
all
times
,
to
the
end
of
the
world
:
neither
are
these
taxed
for
want
of
faith
at
all
,
nor
yet
doth
the
Lord
faile
of
any
of
his
promises
to
his
servants
,
much
lesse
by
a
continual
course
,
therefore
are
they
denyed
,
&c.
Explication
.
When
I
say
that
outward
things
are
ordinarily
denied
to
the
servants
of
God
,
I
intend
such
an
administration
in
all
ages
and
times
towards
some
,
and
that
not
a
few
of
them
,
so
that
it
is
no
extraordinary
matter
,
nor
limitted
to
some
times
and
ages
onely
,
and
this
the
instances
prove
.
For
when
Sr.
Iames
saith
,
God
hath
chosen
,
&c.
Non
quod
omnes
,
sed
quod
plures
pauperes
,
quam
divites
hujusmundi
elegerit
Deus-Paraus
in
locum
.
Hee
meaneth
,
that
in
his
eternall
counsell
hee
made
choice
of
such
more
than
of
others
,
not
for
their
poverties
sake
,
but
according
to
his
pleasure
,
not
utterly
excluding
others
,
but
for
the
most
part
,
shewing
,
and
manifesting
his
Grace
towards
these
in
every
age
,
whom
hee
calleth
Poore
,
not
because
they
have
not
affluence
and
abundance
,
but
(
as
the
Originall
word
importeth
)
scarce
things
necessary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signif
mendicus
,
and
more
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
pauper
.
without
help
and
supply
from
others
,
which
outs
off
the
answer
of
the
Temporarie
,
holding
those
poore
to
be
such
as
have
all
things
convenient
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
Aristophanis
Plutus
,
act.
2.
scen.
5.
only
Riches
and
Braverie
excepted
(
unlesse
hee
will
grant
a
contradiction
in
his
answer
;
which
is
no
strange
matter
with
him
)
and
this
is
by
an
ordinary
dispensation
and
course
in
all
times
and
ages
;
whence
it
is
,
that
I
say
,
that
outward
things
accompanie
not
their
condition
here
;
that
is
,
necessarilie
,
but
that
they
may
often
want
them
.
And
this
may
serve
also
to
confirme
the
second
instance
,
out
of
Math.
25.
For
if
some
of
the
most
faithful
members
of
Christ
want
not
things
necessary
in
every
age
,
how
shall
that
be
the
triall
of
all
the
rest
that
did
not
relieve
them
,
His
mystical
interpretation
of
the
place
,
doth
not
overthrow
this
Collection
from
the
literall
sense
,
which
all
acknowledge
.
or
the
contrary
in
them
that
did
,
seeing
our
Lord
sets
it
downe
,
and
proclames
it
for
a
generall
Triall
at
that
great
day
?
Whereas
therefore
the
Temporarie
demands
,
if
this
be
granted
,
that
many
of
the
Saints
shall
want
necessaries
,
what
will
follow
?
I
answer
,
this
will
follow
,
That
Temporall
necessaries
do
not
necessarily
accompanie
the
state
of
the
faithfull
in
this
life
,
neither
is
it
through
want
of
faith
or
repentance
that
many
of
them
have
them
not
(
as
hee
affirmes
)
but
they
may
abound
in
faith
and
grace
,
and
excell
them
that
have
them
,
(
CHRIST
JESVS
putting
himselfe
in
their
persons
,
and
in
that
verie
condition
:
)
and
therupon
,
that
the
promises
of
Temporall
things
,
are
not
so
absolute
without
some
conditions
implyed
,
else
they
should
absolutely
be
performed
to
all
the
faithfull
,
the
Lord
being
most
true
in
the
performance
of
all
his
promises
.
And
that
then
the
faithfull
themselves
are
not
in
that
peremptorie
manner
to
require
them
in
Praier
,
and
to
expect
them
so
,
as
that
either
the
Lord
must
be
unjust
,
if
they
be
not
granted
,
or
they
wanting
in
faith
and
grace
that
obtaine
them
not
,
which
is
the
point
in
controversie
;
and
then
his
opinion
is
verie
unsound
,
and
his
practise
audacious
and
unwarrantable
,
on
the
termes
hee
maintaines
it
.
How
fearefull
then
is
that
Passage
of
his
,
I
use
his
owne
language
.
page
▪
22.
that
if
any
say
they
have
Repentance
,
Faith
,
and
Love
,
and
misse
of
the
very
thing
faithed
in
Praier
:
they
make
God
a
deceiver
,
because
hee
never
gives
the
one
without
the
other
.
The
third
Argument
.
Argument
3
That
which
did
never
put
any
certaine
difference
betweene
one
and
another
in
outward
things
,
is
not
the
absolute
condition
of
those
things
,
for
that
cannot
stand
.
But
Faith
and
Grace
did
never
put
any
certaine
difference
between
one
and
another
in
outward
things
.
Ergo
,
is
not
the
absolute
condition
of
those
things
,
nor
annexed
unto
them
.
This
appeares
by
two
places
.
First
,
Eccles.
9.2
.
All
things
come
alike
unto
all
,
and
there
is
one
event
,
to
him
that
feareth
GOD
,
and
to
him
that
feareth
him
not
,
&c.
And
no
man
knews
love
or
hatred
by
all
that
is
before
him
,
ver.
1.
Which
would
not
be
so
,
if
there
were
any
certaine
bettering
of
the
outward
estate
by
Faith
and
Grace
.
Secondly
,
Math.
5.45
.
Your
heavenly
Father
maketh
his
Sun
to
rise
on
the
evill
,
&
on
the
good
;
and
sendeth
Raine
on
the
Iust
and
on
the
Vnjust
.
So
that
the
verie
same
dispensation
in
outward
things
,
belongs
to
one
as
to
another
,
and
there
is
no
difference
;
Which
providence
doth
interpret
the
promises
concerning
these
things
.
Explication
.
When
I
say
that
Faith
and
Grace
doe
put
no
difference
betweene
one
and
another
in
outward
things
,
my
meaning
is
(
according
to
my
words
)
no
externall
difference
,
The
internall
I
acknowledged
in
a
Letter
to
him
.
that
a
believer
shall
certainly
better
his
outward
estate
by
his
Faith
,
and
an
unbeliever
infallibly
hurt
his
outward
estate
and
condition
by
his
unbeliefe
,
so
that
one
may
be
knowne
from
another
,
by
their
thriving
or
not
thriving
in
the
world
,
that
the
Children
,
Corne
,
Cattle
,
Ground
,
and
Possessions
of
the
one
,
shall
be
ever
more
prosperous
than
the
other
,
which
was
my
Illustration
in
my
Sermon
.
For
this
is
so
contrarie
to
the
Scriptures
,
and
all
experience
,
that
it
is
a
very
shamefull
thing
to
affirme
it
.
Yet
,
if
outward
things
were
necessarily
annexed
to
faith
,
In
regard
of
their
fruition
.
it
must
be
so
,
and
such
blamed
for
unbeliefe
with
whom
it
is
otherwise
,
which
were
to
condemne
the
generation
of
the
righteous
.
Whereas
then
the
Temporarie
produceth
divers
promises
out
of
the
Scriptures
of
the
olde
Testament
,
containing
blessings
belonging
to
the
righteous
,
and
their
seed
;
and
on
the
contrary
,
many
threatnings
to
the
wicked
in
that
kind
:
hee
should
have
done
well
withall
,
to
have
answered
those
questions
,
and
resolved
those
Cases
,
that
troubled
Iob
and
his
friends
,
the
Prophet
David
,
and
Ieremie
,
about
these
matters
;
the
former
uttering
his
complaint
thus
:
Wherefore
doe
the
wicked
live
,
become
old
,
and
are
mightie
in
power
?
Their
seed
is
established
in
their
sight
,
and
their
off-spring
before
their
eyes
.
Their
houses
are
safe
from
feare
,
neither
is
the
rod
of
God
upon
them
,
&c.
Job
21.7
,
8.
The
other
thus
confessing
:
My
feet
were
almost
gone
,
my
steps
had
welnigh
slipt
:
for
I
was
envious
at
the
foolish
,
when
I
saw
the
prosperitie
of
the
wicked
.
There
are
no
bands
in
their
death
,
but
their
strength
is
firme
,
they
are
not
in
trouble
as
other
men
,
neither
are
they
plagued
like
other
men
.
All
the
day
long
have
I
beene
plagued
and
chastened
every
morning
,
&c.
Psal.
73.3
,
4.
&c.
Ieremy
in
this
manner
expostulating
with
the
Almighty
:
Wherefore
doth
the
way
of
the
wicked
prosper
?
Wherefore
are
all
they
happy
that
deale
very
treacherously
?
Thou
hast
planted
them
,
they
have
taken
root
,
they
grow
,
they
beare
fruit
,
Jerem.
12.1.2
.
He
should
have
resolved
these
cases
,
and
shewed
how
this
could
stand
with
the
promises
of
outward
blessings
to
the
faithfull
,
and
the
contrarie
to
the
wicked
,
and
then
hee
had
done
something
:
But
this
,
either
through
ignorance
hee
passeth
over
,
or
else
,
purposely
,
because
it
made
against
him
,
hee
passeth
by
in
silence
.
Neither
could
hee
say
any
thing
to
Iob
or
David
,
if
hee
had
beene
with
them
(
according
to
his
owne
way
)
in
those
cases
,
but
that
there
was
a
Plague
in
their
hearts
,
and
they
wanted
Repentance
,
Faith
,
or
Love
,
else
it
had
beene
otherwise
with
them
,
and
so
hee
might
have
gone
amongst
Iob's
miserable
comforters
,
of
whom
hee
complaines
,
Iob
16.2
.
But
it
is
evident
out
of
those
testimonies
,
and
the
like
administration
in
all
times
,
that
faith
and
grace
doth
not
make
or
discover
any
certain
difference
betweene
one
and
another
in
outward
things
to
bee
knowne
by
,
but
that
the
most
faithfull
may
be
in
deepe
adversities
,
while
the
wicked
prosper
and
flourish
.
Concerning
then
those
temporall
promises
under
the
Law
,
upon
condition
of
obedience
,
it
is
evident
that
they
were
part
of
the
Pedagogie
of
the
Jewes
,
to
traine
them
on
,
and
allure
them
to
be
obedient
to
the
Law
of
God
,
as
also
to
lead
them
to
the
consideration
of
better
things
,
as
the
milke
and
honey
,
the
corne
,
the
wine
and
oyle
of
the
land
of
Canaan
also
were
.
Whereas
now
under
the
Gospell
wee
have
a
better
Covenant
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
established
upon
better
promises
,
the
spirituall
blessings
of
the
kingdome
of
Christ
,
Hebr.
8.6
.
remission
of
sinnes
,
peace
of
conscience
,
the
Holy
Spirit
,
with
the
graces
thereof
,
and
the
everlasting
rest
to
come
.
And
for
those
temporall
promises
,
they
may
bee
appendices
to
the
Covenant
,
in
as
much
as
Christ
is
made
Heyre
of
all
things
,
So
Calvin
on
Heb.
1.2
.
and
so
doe
most
properly
belong
unto
the
faithfull
:
yet
seeing
none
are
perfectly
obedient
,
and
the
Lord
doth
direct
and
order
all
to
the
everlasting
good
of
his
people
,
therefore
neither
under
the
Law
heretofore
,
nor
now
under
the
Gospell
were
those
temporall
benefites
necessarily
conferrd
upon
the
just
,
but
their
faith
and
patience
were
exercised
and
tryed
with
the
want
of
them
,
more
or
lesse
,
according
as
it
pleased
the
Lord
to
single
out
any
of
his
servants
,
(
as
he
hath
done
many
)
thereunto
;
and
that
without
either
breach
of
promise
in
God
,
or
want
of
faith
and
grace
in
his
servants
and
people
:
so
that
although
the
blessing
doe
belong
truly
to
the
faithfull
and
their
seed
,
according
to
the
Scriptures
,
yet
the
outward
benefits
themselves
in
particular
,
are
not
ever
so
bestowed
upon
the
beleevers
,
as
that
thereby
they
may
certainly
be
knowne
and
distinguished
from
others
,
the
Lord
reserving
that
in
his
owne
power
,
to
deale
according
to
his
holy
pleasure
and
will
with
his
owne
,
having
alwayes
in
store
better
things
for
them
,
than
he
doth
at
any
time
deny
them
.
My
Instances
produced
for
the
proofe
of
what
I
affirme
,
the
Temporary
labours
to
put
by
with
his
Interpretations
,
as
of
Eccles.
9.2
.
All
things
come
alike
to
all
,
&c.
which
hee
would
have
to
bee
the
judgement
of
the
world
,
onely
recited
by
Salomon
,
but
not
approved
of
,
that
the
world
doth
so
thinke
and
speake
,
that
all
things
come
alike
,
and
there
is
one
event
;
but
it
is
not
so
indeed
,
this
being
an
evill
under
the
Sunne
,
(
which
Salomon
saw
)
that
men
thinke
,
and
speake
so
,
making
that
a
paralell
unto
it
,
in
Malac.
3.13
.
Your
words
have
beene
stout
against
mee
,
in
that
yee
say
,
it
is
in
vaine
to
serve
God
,
&c.
Wherein
1.
he
walks
alone
,
having
no
Expositor
to
concurre
with
him
,
or
assist
him
in
that
sense
(
that
hee
knew
)
as
hee
confessed
in
a
private
Letter
.
2.
Hee
runnes
directly
against
Salomons
intendment
,
See
Eccles.
2.14
,
15.
and
overturnes
the
coherence
with
the
former
words
,
and
the
drift
of
the
place
,
which
is
to
shew
,
that
the
persons
and
workes
of
good
and
bad
,
are
so
under
the
power
and
providence
of
God
,
and
ordered
by
him
,
that
no
man
was
certaine
to
better
his
outward
estate
by
his
obedience
,
&
righteousnesse
,
but
that
the
same
event
in
outward
things
might
befall
him
,
that
befell
the
wicked
and
ungodly
,
which
is
an
evill
under
the
Sunne
,
that
is
,
one
of
those
grievances
,
that
in
this
world
denyed
any
perfect
happinesse
to
the
just
themselves
,
in
as
much
as
all
their
obedience
could
not
secure
them
from
the
common
evill
events
of
the
ungodly
,
but
that
all
things
came
alike
to
all
,
and
no
certaine
difference
did
outwardly
appeare
betweene
them
,
in
life
,
or
in
death
.
Which
is
confirmed
by
that
pertinent
place
to
this
purpose
,
chapter
8.14
.
There
be
just
men
to
whom
it
happeneth
according
to
the
work
of
the
wicked
,
and
there
be
wicked
men
to
whom
it
happeneth
according
the
worke
of
the
righteous
.
A
wicked
man
may
be
visited
with
Famine
,
Pestilence
,
or
the
Sword
,
so
may
the
righteous
:
an
ungodly
person
may
be
crossed
and
afflicted
in
his
person
,
off-spring
,
estate
,
and
name
,
so
may
the
most
godly
and
faithfull
:
See
Weemes
Christian
Synagogue
.
lib.
2.
cap.
5.
fully
of
this
point
.
The
holy
Scriptures
are
full
of
examples
;
as
in
Iob
,
David
,
Hezekiah
,
and
many
others
,
for
as
died
Saul
and
Ahab
,
so
died
Ionathan
and
good
Iosiah
.
As
for
that
place
then
in
Malachie
,
it
containes
nothing
but
the
evill
consequence
and
use
that
some
men
made
of
the
prospering
of
the
wicked
,
and
the
afflictions
of
the
just
.
As
if
therefore
it
were
in
vaine
to
serve
God
,
and
there
were
no
profit
at
all
in
it
,
either
here
,
or
hereafter
:
which
very
Temptation
assaulted
the
heart
of
David
,
Or
of
Asaph
as
some
thinke
.
as
hee
confesseth
,
Psal.
73.13
.
Verely
I
have
cleansed
my
heart
in
vaine
,
&c.
But
hee
was
satisfied
and
resolved
to
the
contrary
out
,
of
the
word
of
God
.
All
which
doe
plainly
prove
the
point
in
hand
,
that
outward
blessings
or
benefits
are
not
necessarily
and
infallibly
annexed
to
faith
,
and
to
the
faithfull
,
for
the
fruition
of
them
;
and
so
the
contrary
to
unbelievers
(
as
the
Temporarie
would
have
it
)
to
difference
the
one
from
the
other
.
And
concerning
that
other
testimony
taken
from
Math.
5.45
.
Hee
labours
to
avoid
it
,
by
shewing
,
that
the
outward
benefits
the
faithfull
enjoy
,
they
have
by
promise
through
Christ
,
but
the
others
not
so
;
whereas
that
is
no
part
of
the
Question
,
how
,
or
by
what
claime
either
of
them
have
these
things
,
but
that
they
have
them
:
neither
of
the
internall
difference
that
faith
and
grace
makes
between
one
and
another
,
which
no
man
doubteth
of
,
but
the
externall
difference
in
outward
things
,
whether
that
be
certaine
,
as
thereby
to
difference
the
good
from
the
bad
,
which
is
the
point
controverted
,
and
this
not
onely
the
former
instances
disprove
,
but
this
testimonie
,
confirmed
by
common
and
daily
experience
;
in
that
the
evill
,
and
the
good
,
the
just
,
and
the
unjust
are
equally
partakers
of
the
benefit
of
Sun
and
Raine
,
Muscul
:
in
locum
.
Quare
Deus
non
discrimines
inter
bones
&
males
.
with
other
generall
effects
of
Gods
gracious
providence
and
goodnesse
,
as
our
Saviour
there
reasoneth
;
which
I
say
,
therefore
doe
belong
to
all
,
that
is
,
that
by
a
generall
dispensation
all
are
partakers
of
them
.
And
thus
I
conclude
,
(
not
to
trace
him
further
in
his
wandrings
)
that
the
promises
of
outward
things
are
not
so
absolutely
made
unto
the
faithfull
,
as
that
by
the
fruition
of
them
,
they
are
certainly
differenced
from
others
:
and
that
the
Lord
must
bee
unjust
,
if
hee
deny
these
things
unto
his
servants
,
upon
their
Praiers
,
or
they
wanting
in
faith
,
or
some
necessary
grace
in
themselves
,
which
is
the
maine
opinion
of
the
Temporarie
.
So
to
proceed
.
The
fourth
Argument
.
Argument
4
That
which
the
Lord
Jesus
and
his
Apostles
did
pray
for
,
or
against
conditionally
,
is
so
to
be
done
of
us
:
for
wee
are
bid
to
follow
their
Examples
,
and
to
try
our
Spirits
and
Practises
by
theirs
,
and
not
theirs
by
ours
.
But
our
Lord
and
his
Apostles
did
so
.
Ergo
.
This
is
proved
by
two
places
.
First
,
Luke
22.42
.
Father
,
if
thou
be
willing
,
let
this
Cup
passe
from
mee
,
yet
not
my
will
,
but
thine
be
done
.
Here
is
the
deprecation
of
an
outward
evill
,
not
absolutely
,
but
with
submission
to
the
will
of
God
.
Secondly
,
Rom.
1.10
.
Making
request
,
if
by
any
meanes
,
I
might
have
a
prosperous
journey
,
by
the
will
of
God
to
come
unto
you
.
Here
is
an
outward
benefit
;
yea
,
somewhat
more
(
a
service
to
the
Church
)
desired
with
submission
to
Gods
will
.
And
St.
Iames
layes
downe
a
rule
for
all
to
follow
in
such
cases
.
Yee
ought
to
say
,
If
God
will
.
Iam.
4.15
.
What
is
it
then
to
teach
that
wee
ought
not
to
say
,
If
the
Lord
will
,
but
directly
to
crosse
the
word
of
God
?
Explication
.
The
Argument
is
grounded
upon
the
examples
of
our
Saviour
Christ
,
and
the
Apostles
,
in
a
morall
dutie
,
that
concernes
all
Christians
in
all
times
to
practise
;
that
is
,
prayer
unto
God
,
and
submission
therin
to
his
will
:
In
which
cases
wee
have
Commandements
given
us
in
the
Word
,
to
follow
their
steps
,
and
to
doe
as
wee
have
them
for
examples
.
For
I
have
given
you
an
example
,
that
yee
should
doe
,
as
I
have
done
to
you
,
John
13.15
.
Leaving
us
an
example
,
that
we
should
follow
his
stepps
,
1.
Pet.
2.21
.
Bee
yee
Followers
of
mee
,
as
I
also
am
of
Christ
,
1.
Corin.
11.1
.
To
make
our selves
an
ensample
to
you
to
follow
us
,
2.
Thess.
3.9
.
Those
things
which
yee
have
both
learned
,
and
received
,
and
heard
,
and
seene
in
mee
,
doe
.
Phil.
4.9
.
Wherein
Examples
in
morall
duties
,
are
proposed
for
imitation
,
especially
those
perfect
patternes
of
him
,
who
did
no
sin
,
neither
was
guile
found
in
his
mouth
,
1.
Pet.
2.22
.
The
generall
Orthodoxe
Doctrine
of
the
Church
of
God
.
This
being
the
Divinitie
that
I
have
learned
,
That
in
matters
peculiar
to
his
Office
of
Mediatorship
,
as
to
bee
a
sacrifice
for
sinne
,
to
make
atonement
,
to
present
our
prayers
unto
God
:
or
peculiar
and
proper
to
his
divine
nature
and
power
,
as
to
walke
upon
the
water
,
to
raise
from
the
dead
,
&c.
Wee
neither
are
called
,
See
Christian
Synagogue
.
lib.
2.
cap.
5.
nor
yet
is
it
in
our
power
to
imitate
his
actions
:
but
in
matters
of
morall
obedience
;
Vide
Amesium
in
1.
Petri.
cap.
2.
ver.
21.
as
in
Patience
,
Humility
,
Meeknesse
,
Love
,
Submission
to
the
will
of
his
Father
,
his
example
and
patterne
is
proposed
,
and
recorded
for
our
imitation
and
practise
;
and
of
this
nature
is
the
point
in
question
.
Which
I
therefore
propose
not
indefinitely
,
as
to
say
,
that
That
which
our
Saviour
Christ
did
in
generall
(
without
limitation
)
is
to
be
done
of
us
:
But
what
hee
did
in
this
matter
of
Praier
being
a
Morall
duty
,
and
so
likewise
the
Apostles
.
Which
to
say
,
is
a
doctrine
fit
to
bee
spewed
out
of
the
Church
(
as
the
Temporarie
doth
in
his
answer
)
how
beastly
and
blasphemous
is
it
?
And
for
the
ground
of
his
speech
,
that
we
are
to
live
by
rules
and
precepts
,
and
not
by
examples
,
that
being
a
Pillar
of
the
Church
of
Rome
,
it
is
even
as
vaine
.
Exemphim
Christi
,
est
praxis
theologiae
,
ibid.
For
are
wee
not
commanded
to
follow
the
examples
of
Christ
,
in
those
things
,
as
before
hath
been
shewed
?
Which
generall
commaund
comprehends
all
particulars
,
of
that
nature
,
that
they
need
not
bee
mentioned
,
as
the
Temporarie
foolishly
requireth
;
neither
is
this
any
Pillar
,
especially
a
chiefe
Pillar
of
the
Church
of
Rome
,
(
as
hee
speaketh
)
to
imitate
our
Saviour
Christ
,
and
the
holy
Apostles
in
Morall
duties
,
and
matters
of
obedience
,
for
then
they
would
have
better
Pillars
to
support
them
,
than
we
know
they
have
any
.
It
is
well
spoken
for
them
,
but
simply
for
himselfe
,
who
condemneth
all
the
Churches
of
Christ
,
as
no
Churches
,
for
not
imitating
those
first
patternes
of
the
Apostles
,
and
their
examples
in
those
times
(
as
hee
elsewhere
alleageth
.
)
Therefore
herein
I
teach
no
Will-worship
,
nor
Idolatrous
action
,
nor
any
thing
tending
that
way
:
but
what
is
warranted
by
Scripture
,
and
backt
with
reason
.
Keck
:
de
locis
commu
.
pag.
281.
See
Perkins
in
Math.
6.
pag.
328.
Exempla
enim
nihil
sunt
aliud
,
quàm
generalis
doctrinae
,
&
regularum
universalium
specialia
symbola
.
Our
Saviour
himselfe
confuteth
the
Pharisees
,
and
defendeth
his
Disciples
partly
by
examples
.
Mathew
12.3
.
St.
Paul
proveth
and
confirmeth
the
greatest
Article
of
our
faith
,
by
an
example
.
Rom.
4.22
,
23.
The
holy
Scriptures
oftentimes
recommend
unto
us
,
the
examples
of
the
Patriarcks
,
the
Prophets
,
the
Martyrs
,
as
patternes
for
our
imitation
,
to
follow
them
.
Heb.
11.
&c.
Therefore
how
rude
is
this
man
to
reject
the
examples
of
Christ
himselfe
,
and
the
Apostles
,
with
such
foule
language
as
hee
doth
?
But
hee
hath
somewhat
to
say
against
the
Proofes
.
1.
That
Prayer
of
our
Saviour
(
he
saith
)
was
extracted
from
him
;
the
horriblenesse
of
the
punishment
for
mans
sinne
retaining
for
a
time
,
the
whole
humane
mind
,
untill
his
Divinitie
raised
him
up
againe
;
after
which
hee
spake
after
another
manner
,
as
Matthew
witnesseth
,
alledging
the
testimony
of
a
namelesse
authour
,
that
it
was
Nequaquam
justa
precatio
.
Christ
knowing
full
well
that
hee
must
die
,
&c.
Whereunto
I
answer
,
that
is
certaine
,
that
our
Lord
did
never
any
finfull
action
,
neither
was
hee
subject
with
Moses
to
speake
unadvisedly
with
his
lips
through
distemper
:
Psal.
106.33
.
Nor
was
his
Humanitie
ever
tainted
or
overcome
with
any
sinfull
perturbations
,
Vide
Melancthon
:
De
Passione
Christs
per
Pezelium
.
pag.
282.
or
impotent
Passions
,
as
either
to
desire
,
or
to
utter
things
unlawfull
or
evill
,
that
none
might
imitate
:
therefore
,
howsoever
his
agonie
was
very
great
,
Christi
trepidationes
non
fuerunt
similes
nostris
.
ibidem
.
and
the
Humanity
did
that
which
was
proper
unto
it
,
seeke
the
diverting
of
an
evill
,
if
it
might
be
,
yet
withall
,
at
the
same
instant
hee
doth
advisedly
and
holily
submit
himselfe
to
his
Fathers
will
therein
,
without
any
reluctancie
at
all
,
being
one
entire
action
.
How
suspitiously
and
dangerously
then
doth
the
Temporarie
handle
this
Praier
,
as
if
it
were
some
unadvised
speech
,
and
fall
of
the
Humanitie
,
out
of
which
the
Divinitie
recovered
him
againe
.
For
the
defence
wherof
he
would
make
one
Evangelist
to
contradict
another
,
and
citeth
a
namelesse
Author
,
saying
,
that
it
was
Nequaquam
justa
precatio
(
a
speech
that
had
need
be
warily
understood
)
and
all
this
to
explode
this
example
Or
rather
to
be
abhorred
from
imitiation
,
and
so
to
establish
his
errour
.
But
for
the
clearing
of
all
this
,
I
thinke
it
fit
to
produce
the
judgement
of
a
godly
learned
Author
on
the
place
,
speaking
thus
:
It
is
the
collection
of
most
Writers
.
Attamen
ut
liberetur
petit
,
unde
colligimus
,
&c.
Yet
hee
desireth
to
bee
freed
.
Whence
wee
gather
,
that
it
is
lawfull
for
us
to
deprecate
those
evils
,
that
are
approaching
:
For
if
it
be
naturall
to
grieve
for
them
,
then
are
not
they
to
be
condemned
that
desire
to
be
freed
from
them
.
But
herein
,
the
moderation
or
correction
that
Christ
doth
use
is
diligently
to
bee
marked
,
when
hee
addeth
,
Yet
not
my
will
,
but
thine
be
done
:
In
which
saying
,
hee
asketh
that
,
which
hee
teacheth
us
to
aske
,
Thy
will
be
done
in
earth
,
as
it
is
in
heaven
.
This
therefore
may
be
a
rule
to
us
of
all
our
Praiers
,
concerning
things
of
this
life
,
wherein
it
is
not
certaine
to
us
what
the
Lord
would
have
to
be
done
.
And
such
are
too
bold
and
confident
,
as
will
undertake
to
prescribe
unto
him
,
on
whose
sole
pleasure
we
depend
,
and
all
ours
.
This
being
the
reason
why
the
Praiers
of
manie
are
not
heard
,
because
they
are
bold
,
not
so
properly
to
pray
,
as
with
a
kind
of
authority
to
command
,
and
to
prescribe
unto
God
what
they
will
have
to
bee
done
for
them
.
Gaulther
in
Luke
22.42
.
Which
one
testimonie
might
be
sufficient
to
end
the
Controversie
,
were
the
Adversarie
reasonable
,
but
hee
hath
more
to
say
.
2.
That
of
Rom.
1.10
.
doth
shew
the
desire
St.
Paul
had
to
come
to
them
,
but
hee
had
no
promise
of
God
,
that
hee
should
come
to
them
,
and
therefore
it
's
no
marvell
that
hee
puts
in
an
[
If
,
]
as
any
one
must
doe
,
when
hee
asketh
what
God
hath
not
promised
,
&c.
To
which
I
answer
.
1.
That
herein
I
cannot
but
marvell
at
the
daring
spirit
of
this
man
,
that
in
the
former
Proofe
,
doth
little
better
than
taxe
the
LORD
JESVS
himselfe
of
some
fall
and
fault
in
his
conditionall
Praier
:
And
here
hee
accuseth
the
holy
Apostle
for
praying
(
and
that
very
often
)
for
such
a
thing
as
for
which
hee
had
no
promise
that
hee
should
be
heard
.
Without
ceasing
alwaies
,
ver.
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
There
is
no
marvell
(
saith
hee
)
though
hee
doubteth
,
seeing
hee
had
no
promise
,
&c.
For
,
whatsoever
is
not
of
Faith
is
Sin
,
and
where
there
is
no
promise
at
all
,
there
can
be
no
faith
.
Therefore
those
frequent
praiers
of
St.
Paul
were
offred
up
without
faith
,
and
were
sinfull
Praiers
,
by
his
opinion
,
who
elswhere
affirmeth
,
Page
15.
that
faith
and
doubting
are
so
contrary
,
that
côdem
instanti
,
they
cannot
stand
together
;
and
that
the
word
[
If
]
arising
from
thence
,
doth
stand
betweene
God
and
us
,
as
a
cloud
.
This
is
his
arrogant
censure
of
the
Apostles
prayers
.
2.
I
would
demaund
of
him
,
or
any
that
hold
with
him
,
whether
Saint
Paul
had
not
as
much
ground
of
assurance
,
and
as
certaine
a
promise
,
for
his
comming
to
the
Romanes
,
as
the
Temporarie
,
or
any
other
have
of
any
particular
Temporall
benefit
they
aske
at
the
hands
of
God
,
for
the
promises
run
onely
in
generall
.
It
is
not
said
of
anie
particular
person
,
that
hee
shall
have
this
or
that
particular
Favour
,
Benefit
,
or
Request
,
but
in
generall
onely
,
and
all
this
St.
Paul
had
.
For
as
a
Believer
hee
had
the
promises
of
those
Temporall
benefits
that
were
necessarie
for
him
;
as
an
Apostle
hee
had
a
speciall
promise
from
Christ
of
assistance
in
Preaching
the
Cospel
to
the
Gentiles
(
of
which
the
Romanes
were
part
)
Act.
26.17
.
As
an
earnest
Petitioner
for
this
particular
favour
,
(
being
more
necessarie
than
any
Temporall
matter
,
)
hee
had
as
much
,
and
far
more
promise
of
audience
,
than
any
Temporary
believer
hath
of
any
Temporall
benefit
that
he
conceives
to
be
good
for
him
.
And
yet
had
hee
no
promise
for
what
hee
asked
?
What
promise
then
hath
the
Temporary
for
all
his
Temporals
,
whereof
hee
is
so
confident
?
But
what
if
the
Apostle
had
a
promise
from
God
,
and
a
particular
assurance
of
his
comming
to
the
Romanes
?
for
it
is
certaine
that
hee
had
a
promise
of
comming
to
Rome
,
Act.
23.11
.
and
before
that
hee
was
assured
of
it
,
Act.
19.21
.
And
when
hee
wrote
the
Epistle
hee
was
confident
in
it
,
Rom.
15.24
.
Where
then
is
the
truth
of
the
Temporarie
,
in
saying
that
hee
prayed
for
that
,
for
which
hee
had
no
promise
.
Which
practise
elsewhere
,
hee
calleth
babling
,
in
two
places
,
Page
20.
&
57.
Doth
it
not
rather
appeare
herehence
,
that
in
all
our
undertakings
wee
are
to
have
dependance
upon
God
,
and
to
wait
upon
his
will
,
resigning
our selves
to
his
good
pleasure
,
and
therefore
in
our
prayers
either
expresly
,
or
implicitly
to
desire
(
as
the
Apostle
doth
)
by
the
will
of
God
to
doe
this
or
that
worke
,
to
have
this
or
that
benefit
from
him
,
to
make
our
journeys
prosperous
,
&c.
(
as
the
word
importeth
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
As
we
say
,
A
good
journey
.
)
and
not
as
the
Temporary
proudly
teacheth
,
Give
me
this
,
and
give
me
that
,
for
I
know
it
is
good
for
mee
?
which
kind
of
language
wise
Parents
would
not
allow
in
their
children
.
Doubtlesse
,
it
argues
not
a
little
arrogancy
in
this
man
,
to
quarrell
so
with
the
words
of
the
Apostle
,
desiring
by
the
will
of
god
to
have
a
prosperous
journey
to
the
Romanes
.
May
hee
not
as
well
alter
the
third
Petition
,
and
say
not
,
Thy
will
be
done
,
but
Our
wils
bee
done
,
in
our
prayers
?
for
it
tends
unto
it
apace
.
But
he
goes
on
further
yet
.
3
That
of
Saint
Iames
,
Ye
ought
to
say
,
If
the
Lord
will
,
is
intended
onely
against
those
vaine
boasters
,
who
would
peremptorily
say
,
We
will
goe
to
such
a
Citie
,
&c.
seeing
no
man
knowes
that
hee
shall
live
a
day
,
but
to
reserre
it
to
prayer
for
temporall
necessaries
is
a
grosse
abuse
,
seeing
▪
Saint
Iames
speakes
of
Saying
,
and
wee
of
Praying
.
For
answer
whereunto
,
I
say
,
that
Saint
Iames
speakes
not
,
onely
of
saying
,
neither
is
it
the
saying
or
not
saying
of
those
words
simply
,
So
Calvin
on
the
place
.
that
hee
intendeth
,
but
the
reproofe
of
the
arrogant
confidence
,
and
groundlesse
securitie
of
such
,
as
if
their
lives
and
actions
had
been
in
their
owne
power
,
and
all
at
their
owne
disposing
,
would
without
any
acknowledgment
of
God
,
or
dependance
upon
his
providence
,
considently
undertake
all
their
actions
,
neither
in
heart
conceiving
,
nor
in
words
expressing
any
submission
at
all
to
the
will
of
God
,
or
dependance
on
his
providence
:
Against
both
which
evills
doth
the
Apostle
inveigh
,
teaching
men
as
wel
in
their
hearts
to
acknowledge
,
as
by
their
tongues
to
confesse
their
relying
wholly
upon
God
,
and
dependance
upon
on
his
will
,
in
all
their
designes
&
purposes
:
which
thing
hath
such
relation
to
Prayer
,
as
that
the
one
cannot
stand
in
truth
without
the
other
,
neither
are
they
ever
severed
in
practise
;
for
hee
that
doth
truely
acknowledge
the
soveraigntie
of
God
in
all
things
,
and
his
absolute
power
over
him
and
his
actions
,
will
also
by
earnest
prayer
seeke
his
grace
and
favour
,
to
dispose
of
him
in
mercy
for
the
best
,
considering
his
owne
unworthinesse
of
any
good
.
My
times
are
in
thy
hand
.
Psal.
31.15
.
And
seeing
the
counsell
and
purpose
of
God
is
unknowne
to
us
,
concerning
our
lives
,
our
estates
,
and
the
event
of
all
our
doings
;
such
a
one
will
with
submission
to
the
will
of
God
,
offer
up
his
requests
concerning
outward
things
:
as
,
if
it
may
stand
with
his
pleasure
to
grant
him
this
or
that
benefit
,
or
favour
:
if
it
may
tend
to
his
glorie
:
if
it
may
further
our
everlasting
good
,
&c.
and
so
speake
before
men
.
Of
which
practise
,
what
better
patterne
can
wee
have
than
that
of
Saint
Paul
,
who
not
onely
offered
his
prayers
in
such
cases
(
and
that
more
than
of
a
secular
nature
)
with
such
a
submissive
,
If
the
Lord
permit
;
if
God
will
,
&c.
if
,
but
used
it
often
in
his
speeches
and
writings
,
as
appeares
by
Act.
18.21
.
1
Cor.
4.19
.
1
Cor.
16.7
.
Rom.
1.10
Phil.
2.19
,
24.
and
yet
had
a
more
speciall
and
particular
promise
in
those
cases
,
than
any
man
now
can
ordinarily
have
;
neither
hath
he
ever
till
now
(
that
I
have
heard
)
beene
taxed
for
unbeliefe
therein
,
or
praying
without
a
promise
,
much
lesse
babling
,
proh
scelus
!
And
heerein
I
wish
the
Temporary
would
take
notice
of
his
notable
ignorance
and
rashnesse
together
,
who
in
grounding
his
opinion
for
absolute
prayer
,
hath
reference
onely
to
the
revealed
will
of
God
,
excluding
his
secret
counsell
and
purpose
altogether
.
For
although
it
be
true
,
that
the
written
Word
of
God
doth
containe
in
it
a
perfect
discovery
of
good
and
evill
,
to
regulate
our
obedience
:
and
that
therein
is
plainly
declared
,
what
things
are
lawfull
or
unlawfull
,
(
for
the
generall
matter
of
them
)
to
bee
asked
at
his
hands
:
yet
for
the
determination
of
the
particulars
,
to
whom
,
how
,
and
in
what
manner
those
things
shall
bee
done
,
it
is
not
revealed
,
but
reserved
unto
his
secret
counsell
and
purpose
,
to
bee
ordered
and
disposed
according
to
those
glorious
ends
that
hee
hath
ordained
and
appoynted
.
Dan.
4.35
.
Psal.
33.11
.
And
this
is
that
will
,
So
Tareus
on
the
place
.
which
Saint
Paul
intendeth
in
the
forenamed
places
,
and
that
St.
Iames
heere
meaneth
,
when
hee
requires
that
wee
say
,
If
the
Lord
will
.
For
St
Paul
doubted
not
of
the
revealed
will
of
God
,
for
the
lawfulnesse
of
his
desire
to
goe
to
Rome
and
Corinth
,
but
for
the
time
,
the
comfort
of
his
journey
,
and
the
good
successe
,
which
were
secrets
,
therein
he
desires
favour
.
Neither
doth
Saint
Iames
question
the
lawfulnesse
of
travelling
to
Cities
and
Townes
,
in
mens
lawfull
trades
,
for
commerce
and
gaine
,
as
if
it
agreed
not
with
the
revealed
will
of
God
:
but
the
purpose
of
God
concerning
the
lives
of
particular
persons
,
and
their
severall
successes
therein
,
which
is
reserved
to
his
secret
will
,
which
they
knew
not
;
and
therefore
are
to
interpose
that
condition
,
Hebr
6.3
.
If
the
Lord
will
,
or
,
If
God
permit
.
Which
consideration
the
Temporarie
will
not
acknowledge
,
but
stands
only
upon
the
revealed
will
,
as
if
it
were
definite
&
determinate
to
each
particular
,
concerning
persons
and
matters
,
making
great
adoe
about
the
sufficiency
of
the
Scriptures
,
and
the
absolutenesse
of
the
promises
,
as
if
the
purpose
of
God
concerning
the
temporall
condition
of
all
his
servants
were
there
manifested
,
or
were
to
bee
ordered
one
way
.
Iob
,
David
,
Salomon
,
the
Martyrs
,
Lazarus
,
(
whether
it
bee
a
parable
or
not
)
were
all
the
servants
of
God
,
had
all
the
same
generall
promises
,
and
yet
their
outward
conditions
were
very
different
,
which
was
not
revealed
to
them
in
the
word
,
but
by
experience
,
whereby
that
secret
will
of
God
was
seene
;
and
heere
is
the
submission
of
the
faithfull
,
when
they
pray
that
the
will
and
purpose
of
God
concerning
them
,
may
bee
effected
in
mercie
towards
them
,
&
themselves
patiently
submit
unto
it
,
crossing
and
denying
their
owne
wills
and
desires
:
so
that
if
it
please
the
Lord
to
trie
them
by
wants
,
and
by
a
low
estate
,
as
Iob
and
Lazarus
,
they
are
contented
:
if
by
any
other
crosses
&
great
afflictions
,
they
say
Thy
will
bee
done
:
and
they
challenge
nothing
of
certaintie
,
but
that
they
bee
not
forsaken
,
Hebr.
13.5
.
Vnto
this
will
therefore
all
the
servants
of
God
are
to
submit
themselves
,
not
onely
▪
in
deed
,
but
in
word
,
and
that
not
in
saying
alone
,
but
in
praying
,
if
it
stand
with
the
will
of
their
Father
,
if
it
bee
his
pleasure
,
Which
is
an
,
If
,
of
submission
,
not
of
unbeliefe
.
if
it
bee
good
for
them
,
if
it
tend
to
his
glory
,
to
take
off
such
a
crosse
,
to
be●tow
such
a
favour
on
them
,
which
is
not
contrary
to
the
revealed
will
,
(
the
promises
being
indefinite
)
but
agreeable
to
it
,
that
hath
taught
us
in
such
cases
so
to
pray
:
therefore
are
we
not
gone
from
praying
to
bare
saying
,
as
the
Temporary
dreameth
,
and
so
his
taunting
speeches
at
the
word
(
If
)
in
prayer
,
as
arguing
alwaies
infidelity
,
as
a
cloud
that
stands
betweene
God
and
us
:
as
that
which
makes
our
prayers
not
agreeable
to
the
word
:
as
that
which
deprives
us
of
many
blessings
,
as
that
which
lulls
men
in
security
,
&c.
are
no
other
then
the
froth
of
Imagination
,
and
the
vanishing
vapour
of
errour
.
And
his
direction
in
all
our
prayers
for
temporall
things
to
come
unto
God
in
this
sort
,
Lord
,
thou
hast
commanded
us
to
aske
the
very
thing
wee
now
desire
,
and
therefore
wee
expect
it
at
thy
hands
,
here
is
our
Evidence
,
wee
know
it
is
good
for
us
,
&c.
charging
the
Lord
with
his
promise
,
mise
,
&
condemning
them
that
misse
of
the
particulars
,
so
asked
with
unbeliefe
,
and
a
plague
in
their
hearts
,
is
a
presumptuous
kind
of
praying
,
and
an
unwarrantable
ground
of
censuring
.
And
thus
of
the
fourth
Argument
.
The
fifth
Argument
.
Argument
5
If
the
Faith
of
Miracles
was
limited
and
bounded
by
the
will
of
God
,
then
all
other
faith
is
so
:
But
the
faith
of
Miracles
was
confined
to
the
will
of
God
,
and
his
pleasure
.
Ergo.
This
appeares
,
-
1.
By
Actes
19.12
.
where
it
is
plaine
,
that
Saint
Paul
had
the
Faith
of
Miracles
,
and
healed
Diseases
.
-
2.
Yet
.
2.
Timoth.
4.20
.
Hee
complaines
that
hee
left
Trophimus
at
Miletum
sicke
.
No
doubt
but
hee
desired
his
health
,
and
prayed
for
it
,
but
could
not
obtaine
it
,
though
it
bee
promised
,
that
the
prayer
of
Faith
shall
heale
the
sicke
,
Iames
5.15
.
Because
it
is
subject
to
Gods
pleasure
and
will
;
which
shewes
the
promises
to
be
conditionall
.
Explication
.
The
ground
of
my
Argument
is
,
that
the
faith
of
Miracles
,
and
the
gift
of
healing
the
body
in
those
times
,
had
as
certaine
and
as
speciall
promises
,
as
a
justifying
Faith
hath
for
any
particular
Temporalls
;
which
is
prooved
by
the
Commission
and
power
given
the
Apostles
,
Mathew
.
10.8
.
Heale
the
sicke
,
cleanse
the
Lepers
,
raise
the
dead
,
cast
out
Devills
,
&c.
and
by
that
of
Iames
,
the
prayer
of
Faith
shall
save
the
sicke
,
and
the
Lord
shal
raise
him
up
,
&c.
Iam.
5.15
.
which
yet
was
so
confined
to
the
will
of
God
,
that
al
were
not
healed
or
raised
thereby
,
Mr.
Goodwins
returne
of
prayers
,
pag.
50.
for
then
none
must
have
died
at
all
,
or
if
they
had
,
must
have
beene
raised
up
againe
.
Therfore
notwithstanding
those
absolute
promises
,
a
secrer
reservation
to
the
will
of
GOD
,
was
implyed
in
regard
of
the
particulars
,
so
it
was
limited
and
bounded
.
To
which
the
Pemporary
replyeth
,
That
both
the
Faith
of
Myracles
,
and
all
other
Faith
,
had
no
other
bound
but
the
revealed
will
of
God
,
utterly
denying
the
other
,
and
therupon
my
Argument
.
Which
if
it
were
so
,
then
the
former
consequence
must
needs
follow
,
that
all
must
bee
healed
,
and
all
raised
,
seeing
the
promises
runne
absolute
,
and
generall
,
according
to
the
letter
,
and
are
so
to
bee
understood
,
according
to
his
owne
renent
,
without
any
other
limitation
intended
.
Whereas
then
I
produce
the
example
of
Trophimus
,
whom
Saint
Paul
left
behind
him
sicke
,
to
prove
the
gift
of
healing
not
to
be
unlimited
;
using
these
words
,
no
doubt
,
he
desired
his
health
,
and
prayed
for
it
,
&c.
To
this
hee
answereth
deridingly
(
after
his
manner
)
Who
told
you
,
that
Saint
Paul
prayed
for
the
health
of
Trophimus
?
another
may
say
no
doubt
,
he
did
not
pray
for
him
,
&c.
The
secret
things
belong
unto
God
.
I
know
not
how
it
can
bee
rightly
resolved
,
unlesse
you
call
Paul
or
Trophimus
from
the
dead
againe
.
Wherein
I
cannot
but
admire
the
rudenesse
of
this
mans
spirit
,
and
language
,
that
before
chargeth
the
Apostle
with
unbeliefe
,
and
praying
without
any
promise
,
which
in
two
other
places
hee
calleth
babbling
:
and
heere
he
questioneth
his
Charitie
,
making
a
great
doubt
,
whether
hee
did
so
much
as
offer
up
a
prayer
for
his
sicke
friend
to
recover
him
.
It
is
no
marvell
,
if
he
vilisie
others
with
his
foule
language
,
that
dares
thus
to
handle
the
holy
Apostle
.
Would
not
hee
himselfe
thinke
it
much
to
be
so
taxed
?
to
be
with
a
Christian
in
sicknesse
,
to
have
neede
of
his
health
,
yet
not
so
much
as
to
offer
up
a
prayer
unto
God
for
him
,
but
there
to
leave
him
?
Surely
it
were
no
Christian
cariage
,
and
therefore
most
unmeet
to
be
imputed
to
so
excellent
a
person
for
grace
and
holinesse
,
as
Saint
Paul
was
.
For
my
part
then
,
I
say
againe
,
as
I
said
before
,
that
there
is
no
doubt
but
Saint
Paul
prayed
for
Trophimus
.
Hee
that
presseth
this
duty
so
much
upon
all
Christians
,
in
his
Epistles
,
that
practised
the
same
so
much
himselfe
for
the
beleevers
,
ant
that
by
name
,
Ephes.
1.16
.
Col.
1.9
.
Phil.
1
3.4
.
1
Thes.
1.2
.
being
absent
from
them
:
that
was
so
full
of
grace
and
love
himselfe
:
that
for
a
beleever
,
a
companion
with
him
in
his
troubles
,
Acts
20.4
.
he
should
not
offer
up
a
prayer
for
him
in
his
sickenes
,
being
present
with
him
,
shall
still
be
uncredible
to
me
,
and
the
contrary
no
secret
nor
uncertain
collection
.
Now
if
he
did
pray
for
him
,
and
yet
he
was
not
recovered
by
it
,
as
the
Text
sheweth
,
then
it
followes
,
that
the
faith
of
myracles
and
gift
of
healing
,
and
so
all
prayer
for
temporall
blessings
on
our selves
and
others
are
confined
unto
the
will
and
pleasure
of
God
,
The
a.
Epistle
to
Tim.
seemes
to
be
written
long
after
S.
Paul
was
at
Miletum
.
Ergo
,
Trophimus
remained
sick
,
long
.
in
respect
of
the
particulars
,
although
the
promises
runne
absolute
and
generall
,
and
therefore
have
implyed
conditions
in
them
,
which
is
the
point
in
Question
.
Whence
it
will
also
follow
,
that
prayers
offered
up
for
all
such
things
,
are
to
be
made
with
the
Conditionall
If
,
it
stand
with
the
will
and
pleasure
of
GOD
,
expressed
,
or
implyed
and
intended
.
And
thus
have
I
fortified
my
Five
Arguments
,
which
the
Temporary
so
scornefully
opposeth
,
not
tracting
nor
following
therein
his
rambling
discourses
,
and
wandring
impertinences
,
which
were
endlesse
;
much
lesse
his
ridiculous
descants
,
In
his
Answer
to
the
Second
part
.
and
idle
inconsequences
,
as
not
becomming
the
gravitie
of
the
matter
,
and
point
in
hand
:
but
onely
discovering
and
urging
what
I
conceive
for
substance
,
to
bee
pertinent
to
the
point
,
and
agreeable
to
the
Truth
.
There
were
also
a
Question
or
two
added
and
resolved
,
necessary
for
the
removing
of
such
scruples
and
doubts
as
may
arise
in
the
mindes
of
any
concerning
this
matter
,
which
I
thinke
fit
to
set
downe
and
explaine
.
Quest.
If
any
aske
,
how
then
shall
we
pray
in
Faith
,
for
any
outward
things
if
it
be
uncertaine
,
whether
wee
shall
have
them
?
Answ.
I
answer
:
wee
beleeve
that
we
shall
have
whatsoever
is
good
for
us
(
which
the
Lord
best
knoweth
)
either
the
outward
benefit
,
or
grace
to
supply
it
,
as
2
Corinth.
12.9
.
Explication
.
That
which
is
said
to
bee
good
for
us
,
I
understand
two
wayes
,
Positively
,
or
Privatively
:
1.
Positively
,
when
wee
have
the
very
benefits
themselves
in
particular
that
wee
desire
,
as
Abraham
had
a
sonne
of
his
owne
to
be
his
heire
,
Sampson
had
water
at
his
request
,
Iudges
15.19
,
&c.
2.
Privately
,
when
the
thing
wee
desire
is
denied
us
,
but
a
better
is
bestowed
upon
us
,
either
corporall
,
or
spirituall
,
as
Abraham
was
denyed
Eliezer
or
Damascus
,
(
which
hee
intended
,
Gen.
17.18
,
19.
and
Ishmael
,
though
hee
prayed
for
it
)
but
had
an
Isaack
to
bee
his
heire
,
Gal.
4.28
.
the
heire
of
promise
.
Deut.
3.24
.
&c.
Moses
was
denied
an
entrance
into
the
earthly
Canaan
,
but
was
received
into
a
heavenly
.
Saint
Paul
was
denyed
upon
his
earnest
and
often
request
,
2
Cor.
12.9
.
the
remooving
of
a
temptation
,
but
had
a
better
thing
given
;
grace
sufficient
for
him
,
and
a
blessed
use
of
the
affliction
.
Which
things
were
all
good
for
them
,
and
farre
better
than
the
things
denied
,
which
they
requested
,
and
prayed
for
;
And
this
by
the
Lords
disposing
,
who
knoweth
best
what
is
good
for
his
servants
,
and
for
the
glory
of
his
owne
name
;
denying
therefore
many
things
in
mercie
,
which
he
might
grant
in
judgement
.
Now
this
then
is
certaine
,
that
whatsoever
is
good
for
the
people
of
God
,
they
shall
obtaine
by
prayer
,
according
to
his
gracious
promises
made
to
them
,
upon
which
they
are
to
ground
their
confidence
in
prayer
,
Ps.
34.10
,
17
psa.
84.11
.
without
any
wavering
or
doubting
at
all
,
which
is
sufficient
,
though
they
bee
held
in
suspense
concerning
the
particulars
,
and
resigne
themselves
therein
to
the
will
of
God
:
Quod
utilo
est
agr●t●
,
magis
novit
madieus
quam
agr●tus
.
Aug.
therefore
is
such
a
submission
no
prejudice
to
faith
in
prayer
at
all
,
neither
are
their
prayers
in
vaine
,
though
they
bee
not
their
owne
choosers
.
Object
.
Wee
may
pray
absolutely
for
things
necessary
,
as
wee
may
,
to
doe
the
will
of
God
,
and
that
his
name
might
bee
glorified
by
us
;
seeing
such
things
conduce
thereunto
.
Sol.
The
will
of
God
is
done
and
his
name
glorified
,
as
well
by
our
passive
,
as
by
our
active
obedience
,
in
suffering
quietly
his
pleasure
and
will
,
and
hath
the
like
reward
,
Ioh.
21.19
.
Iam.
1.12
.
Explication
.
I
hold
and
beleeve
,
that
such
things
as
necessarily
and
directly
tend
to
the
glory
of
God
,
and
the
salvation
of
mens
soules
,
they
may
absolutely
pray
for
,
as
being
the
summe
of
all
our
desires
;
and
that
therfore
we
may
absolutely
pray
for
grace
,
Iere.
31.18
.
Luke
11.11
Luke
17.5
.
Math.
6.10
.
for
faith
,
for
repentance
,
for
the
feare
of
God
,
for
his
holy
Spirit
,
which
necessarily
conduce
thereunto
.
But
for
externall
things
with
their
personall
relations
,
wee
cannot
in
that
manner
importune
the
Lord
for
them
,
because
wee
know
not
what
way
God
will
be
glorified
by
us
,
whether
by
the
injoying
,
or
the
not
inioying
of
them
;
nor
by
what
course
hee
will
save
our
soules
,
whether
by
giving
us
these
things
,
or
by
denying
of
them
,
which
is
the
more
usuall
,
nor
yet
yeeld
us
helpe
and
comfort
by
remooving
our
temptations
and
sorrows
,
or
by
giving
us
grace
and
strength
sufficient
to
beare
them
,
and
rightly
to
use
them
.
For
the
confirmation
of
which
truth
,
heare
Master
Calvin
answering
an
Objection
,
Calvin
in
2.
Cor.
12
9.
Whether
Saint
Paul
(
seeing
he
was
denied
his
request
)
prayed
in
faith
or
not
,
for
the
removing
of
the
temptation
upon
him
:
I
answere
(
saith
hee
)
as
there
is
a
divers
way
of
asking
,
so
there
are
two
kinds
of
obtaining
.
Wee
aske
those
things
simply
,
of
which
wee
have
a
certaine
promise
;
such
are
th'
establishing
of
the
kingdome
of
God
,
the
hallowing
of
his
name
,
remission
of
sinnes
,
and
whatsoever
tends
to
our
salvation
:
but
when
we
thinke
the
kingdome
of
God
may
or
ought
to
be
furthered
by
this
or
that
way
or
meanes
,
this
or
that
thing
to
be
necesary
for
the
hallowing
of
hisname
,
we
are
often
deceived
.
Likewise
do
we
manytimes
faile
in
things
that
concern
our
salvation
.
Therfore
those
former
things
,
we
aske
safely
and
without
exception
,
yet
is
it
not
our
part
to
appoint
the
manner
or
meanes
,
which
if
we
do
expresse
,
alwayes
a
secret
condition
is
included
:
Therefore
was
Paul
heard
in
the
end
of
of
his
prayer
,
though
he
had
repulse
in
the
forme
of
it
,
&c.
Thus
Mr
Calvin
;
And
what
else
is
the
contrary
,
but
the
setting
up
of
mans
wisdom
above
the
wisdome
of
God
,
and
our
wills
above
his
will
?
to
make
our
owne
choyse
as
we
thinke
good
,
and
to
have
all
our
owne
way
,
confining
(
as
it
were
)
the
Lord
himselfe
by
our
peremptory
praiers
.
Therefore
seeing
the
maine
end
of
our
prayers
may
be
attained
as
well
by
suffering
as
by
doing
;
and
by
wanting
outward
things
,
aswel
as
by
enjoying
them
,
wee
are
not
absolutely
without
any
exception
(
at
least
implied
)
to
offer
up
our
prayers
for
those
things
,
nor
so
to
understand
the
promises
.
To
these
Questions
and
Answeres
hath
not
the
Temporary
given
a
word
of
resolution
,
(
although
they
containe
the
very
substance
of
the
point
)
perceiving
(
as
it
may
bee
suspected
)
how
they
made
against
him
;
therefore
like
a
good
Scholler
,
hee
denyes
the
conclusion
,
retorting
the
words
upon
me
,
and
so
leaves
it
.
Now
there
were
besides
these
Arguments
delivered
in
publike
,
the
testimonies
of
certaine
Authors
sent
him
in
privare
,
which
he
hath
concealed
,
returning
me
then
this
only
answere
,
that
he
could
not
beleeve
them
.
Yet
that
others
who
are
willing
to
beleeve
the
truth
,
may
see
that
I
am
not
alone
in
this
opinion
,
I
am
willing
to
produce
some
few
testimonies
insteed
of
more
,
to
give
satisfaction
;
as
a
sixt
Argument
.
1
And
first
it
appeares
to
be
the
Doctrine
of
the
Church
of
England
,
for
in
the
third
Homily
of
Prayer
,
It
is
the
doctrine
of
the
Church
of
England
,
&
all
other
Churches
of
Christ
.
there
are
these
words
.
Whensoever
wee
make
our
prayers
unto
God
,
we
are
chiefly
to
respect
the
honour
and
glory
of
his
name
:
which
thing
we
shall
best
of
all
doe
,
if
wee
follow
the
example
of
our
▪
Saviour
CHRIST
,
who
praying
that
the
bitter
Cupp
of
Death
migh
passe
from
him
,
would
not
therein
have
his
owne
will
fulfilled
,
but
referred
the
whole
matter
to
the
good
will
and
pleasure
of
his
Father
.
And
in
the
Booke
of
Common
Prayer
,
there
is
this
forme
,
Restore
to
this
sicke
person
his
former
health
(
if
it
be
thy
will
)
or
else
give
him
grace
,
&c.
Visitasion
of
the
sicke
.
Wherin
aswel
the
ground
as
the
manner
of
practise
is
discovered
,
and
this
is
and
ever
hath
beene
generally
received
and
taught
amongst
us
.
2
Vrsinus
on
the
4th
Petition
layes
downe
the
point
at
large
,
how
temporall
things
are
to
be
asked
,
and
resolves
that
they
are
to
be
asked
,
With
condition
of
the
will
of
God
.
because
the
Lord
hath
promised
them
indeterminatly
(
not
expressing
particulars
)
but
spirituall
things
may
absolutly
be
prayed
for
,
being
absolutely
promised
.
With
much
more
against
the
Temporaries
opinion
,
and
his
unseemely
scoffing
at
the
Conditionall
(
If
)
in
the
fourth
Petition
of
the
Lords
prayer
.
Vrsin
.
Catech.
pag.
652.
Bucanus
in
his
learned
Institutions
handleth
the
point
exactly
by
way
of
Question
and
Answere
,
resolving
the
same
wholly
according
to
what
hath
beene
shewed
in
the
particulars
,
sufficient
to
give
any
reasonable
man
satisfaction
.
Bucan
.
Institut.
Pag.
673.
&c.
Calvine
,
and
Gualter
were
before
cited
,
according
to
the
Orthodoxe
Tenent
of
the
Reformed
Churches
abroad
.
3
Doctor
Preston
and
Master
Goodwine
of
late
have
set
downe
their
opinions
to
the
same
purpose
.
The
former
in
The
Saints
dayly
Exercise
,
pag.
99.
The
latter
in
his
judicious
and
comfortable
Tract
of
the
Returne
of
Prayers
,
using
these
words
.
How
didst
thou
frame
thy
prayer
for
that
thing
which
is
denyed
thee
?
Didst
thou
pray
for
it
absolutely
,
and
peremptorily
as
simply
best
for
thee
?
Thou
must
not
then
thinke
much
,
if
such
a
prayer
bee
denyed
,
for
therein
thou
wentest
beyond
thy
Commission
:
but
if
thou
didst
pray
for
it
conditionally
,
and
with
an
(
If
)
as
Christ
did
,
if
it
bee
possible
,
(
which
Instance
is
a
strong
ground
for
such
kind
of
Prayers
)
and
not
my
will
,
but
thy
will
bee
done
,
&c:
Then
thy
Prayer
may
be
fully
answered
and
heard
,
and
yet
the
thing
denyed
,
&c.
Chap.
9.
And
in
an
other
place
thus
:
Allthough
the
promise
(
of
GOD
)
to
heare
and
accept
the
prayer
bee
generall
and
universall
,
yet
the
promise
to
heare
by
granting
the
very
thing
it selfe
prayed
for
,
is
but
an
indefinite
promise
,
wherein
we
are
to
rely
upon
God
by
an
act
of
recumbencie
,
though
by
an
act
of
full
assurance
we
cannot
,
the
promise
being
not
universall
(
speaking
of
that
in
Iam.
5.
)
then
addeth
,
Of
like
nature
are
all
other
promises
of
things
outward
and
temporall
,
&c.
All
desires
in
this
petition
are
conditionall
,
If
it
may
stand
with
Gods
will
&
pleasure
.
So
M.
Scudder
,
pa.
234.
Treating
hereof
at
large
in
the
whole
3.
chap.
whither
I
referre
all
such
as
are
willing
to
bee
further
satisfied
in
the
point
,
for
resolution
of
the
doubts
,
which
else
I
could
willingly
have
transcribed
;
but
the
book
is
to
be
had
:
And
of
this
judgement
are
all
that
I
have
seene
,
not
to
recite
any
more
particulars
.
By
all
which
testimonies
,
the
Temporarie
may
perceive
how
uncouth
his
opinion
is
,
and
in
how
solitary
a
way
he
walketh
to
defend
it
,
that
hath
none
to
beare
him
companie
,
but
a
few
favorites
of
his
own
,
that
admire
his
deepnes
in
this
&
other
things
,
without
any
great
reason
.
And
that
wheras
he
boldly
pleadeth
that
his
opinion
is
no
other
than
such
as
Moses
,
Christ
,
and
the
Apostles
,
and
other
godly
Ministers
have
taught
their
congregations
heretofore
,
If
it
hath
beene
ever
taught
,
how
is
it
now
raised
from
the
dead
?
which
is
now
againe
raised
from
the
dead
:
he
discovereth
his
understanding
and
faithfulnesse
together
in
thus
speaking
;
as
also
,
his
modesty
in
maintaining
it
on
such
termes
as
he
doth
.
For
thus
runs
the
torrent
of
his
Language
:
Know
this
for
certaine
,
that
as
humiliation
,
&
love
,
and
faith
is
the
gift
of
God
,
so
the
Lord
never
gives
them
to
any
,
but
withall
he
gives
the
thing
faithed
.
For
if
they
affirme
they
have
humiliation
,
and
love
,
and
faith
,
and
yet
have
not
the
thing
faithed
,
they
make
God
a
deceiver
,
because
he
never
gives
the
one
without
the
other
.
Now
our
petitions
for
outward
things
are
not
agreeable
to
the
will
of
God
,
when
wee
put
in
this
word
(
If
)
as
to
say
,
if
it
be
thy
wil
to
give
us
this
or
that
,
but
when
the
thing
we
desire
is
both
commanded
and
promised
.
Come
out
then
,
oh
thou
conditionall
from
among
the
petitions
of
the
Lords
prayer
,
and
sit
down
yonder
,
thou
wast
never
placed
there
by
Christs
appointment
,
thou
hast
robbed
God
of
his
glory
,
thou
hast
deprived
us
of
many
blessings
,
and
a
long
time
lull'd
us
asleepe
in
too
much
security
,
as
also
,
blinded
us
with
too
much
ignorance
,
&c.
With
many
the
like
Passages
in
this
discourse
,
not
worth
the
rehearsall
,
being
full
of
gall
&
folly
.
And
heere
I
should
shut
up
all
,
but
that
I
thinke
it
expedient
to
discover
a
strange
distinction
of
faith
,
Which
I
had
before
noted
;
rotidem
verbis
,
in
regard
of
the
distinction
.
invented
by
the
Temporarie
,
whereon
he
setleth
all
the
building
of
his
confidence
for
outward
things
,
and
it
is
this
.
Wee
are
to
distinguish
Faith
into
two
sorts
:
The
one
is
called
Iustifying
,
or
eternall
faith
,
and
so
called
,
because
the
Object
it
eyeth
is
of
an
eternall
nature
,
it
apprehendeth
eternall
promises
.
The
other
is
called
,
Temporary
Faith
,
and
so
termed
,
because
the
Object
it
eyeth
,
is
some
Temporall
thing
,
this
apprehendeth
only
Temporall
promises
.
Both
which
sorts
of
faith
are
required
in
Gods
servants
,
the
power
of
one
,
to
keepe
his
soule
to
eternall
life
,
the
other
to
provide
necessaries
for
the
bodie
,
while
God
shall
give
this
life
;
for
,
The
just
shall
live
by
faith
.
Wherin
,
1.
He
hath
coyned
a
distinction
never
heard
of
,
in
this
sense
as
a
Temporarie
faith
,
because
it
hath
relation
to
Temporall
things
.
For
a
Temporarie
faith
is
alwaies
,
and
onely
so
called
,
because
it
lasteth
but
for
a
time
,
in
which
respect
our
Saviour
stileth
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Non
,
temporales
,
sed
temporarij
,
in
spiritualibus
.
Temporaries
,
Math.
13.
and
so
all
Writers
understand
the
word
,
speaking
of
that
kind
of
faith
,
&
such
persons
.
Vrsin
.
Catech.
pag.
104.
2.
He
applieth
and
in
a
manner
confineth
)
that
saying
,
The
just
shall
live
by
faith
,
to
outward
things
.
Which
the
Apostle
useth
and
applieth
only
to
justification
and
salvation
,
and
the
concommitants
of
them
,
Rom.
1.17
.
Gal.
3.
Heb.
10.38
.
all
;
Spirituall
matters
belonging
to
that
eternall
faith
,
as
he
calleth
it
.
Thus
he
must
needs
either
confound
himselfe
,
or
contradict
the
Scriptures
;
for
whereas
he
laboureth
to
maintaine
his
distinction
,
by
alleaging
that
both
those
faiths
are
one
in
the
root
,
but
divers
in
respect
of
the
objects
onely
:
yet
should
hee
not
have
perverted
a
maine
place
of
Scripture
to
another
sense
,
then
the
Holy
Ghost
doth
use
it
,
by
annexing
it
to
that
branch
of
Temporals
,
by
way
of
Antithesis
:
nor
yet
have
formed
to
himselfe
such
a
word
for
the
faith
of
Temporals
,
as
is
neither
found
in
Scripture
,
nor
any
good
Author
.
Yet
he
is
so
confident
,
as
to
go
on
,
and
conclude
in
this
manner
:
So
now
you
see
(
notwithstanding
your
great
stir
)
the
distinction
being
grounded
on
the
Word
of
God
,
remaineth
unmoueable
.
Supposing
(
it
seemes
)
his
distinction
to
be
like
himselfe
,
upon
the
like
conceit
of
such
a
ground
.
And
this
I
have
the
rather
insisted
upon
,
that
it
may
appeare
to
his
admirers
,
how
confident
&
peremptory
he
is
in
his
opinions
,
and
upon
how
weak
grounds
,
that
they
may
beware
of
him
in
other
things
aswell
as
in
this
.
For
my
part
,
I
bear
much
slander
and
reproach
from
him
,
being
foule
and
injurious
in
his
language
;
all
which
I
refer
unto
the
Lord
,
accounting
my selfe
unworthy
to
suffer
rebuke
for
anie
part
of
his
Truth
.
Wishing
unto
him
more
modestie
&
humilitie
,
and
then
(
no
doubt
)
he
would
be
more
Orthodox
,
according
to
the
promise
.
Psal.
25
9.
The
meek
wil
he
guide
in
judgement
,
the
meek
will
he
teach
his
way
.
Vse
2
Exhortation
to
all
that
depend
upon
God
,
to
aske
such
things
at
his
hands
as
are
expedient
for
them
,
as
Agur
did
,
without
desiring
abundance
,
which
doth
but
ensnare
the
owners
,
as
experience
shewes
:
and
herein
to
take
the
written
word
of
God
for
a
rule
,
what
is
lawfull
or
unlawfull
to
be
asked
,
whether
it
concerne
the
life
,
goods
,
estate
,
maintenance
,
success
of
our selues
or
others
;
and
withall
to
submit
to
his
secret
will
and
pleasure
for
the
disposing
or
bestowing
of
the
same
,
as
it
shall
seeme
best
to
his
Majestie
,
for
the
glory
of
his
name
,
and
our
owne
good
,
resigning
our selves
wholly
thereunto
,
and
beleeving
assuredly
that
what
is
best
shall
be
done
unto
us
,
according
to
his
infinite
wisdome
and
providence
;
therefore
in
al
our
praiers
,
if
not
expresly
(
which
is
not
absolutly
necessary
,
)
yet
implicitely
to
include
the
same
,
and
then
wee
shall
be
sure
to
pray
according
to
his
will
,
and
our
Prayers
shall
not
bee
in
vaine
.
FINIS
.
Nilergo
optabunt
ho●●i●es
?
si
e●●●silium
vis
,
Permittes
ipsis
ex
pendere
n●●●inibus
,
quid
Conveniat
nobis
,
rebusque
sit
utile
nostris
.
Nam
pro
jucundis
aptissima
quaeque
dabunt
dij
.
Charior
estillis
homo
,
quàm
sibi
;
nos
animorum
Impulsiu
▪
&
caeca
magnaque
cupidine
ducti
Cori●●●am
peri●●●
,
〈…〉
N●●u●●
,
qui
〈…〉
.
〈◊〉
.
Sat.
〈…〉