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 [Page 30]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. [Page 31]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 [Page 32]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 [Page 33]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 [Page 34]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 [Page 35]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 [Page 36]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 [Page 37]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 [Page 38]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 [Page 39]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 [Page 40]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 [Page 41]then of the sinnes and pu­nishments of the Israe­lites, For in that they lost tē ­porals tho­rough their disobediēce, 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, [Page 42]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 [Page 43]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 The ad­junct for the subject. one thing for [Page 44]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 [Page 45]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 [Page 46]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 S ^t Paul 2 Cor. 12.7. [Page 47]by Sathan, wherein his prayer in the particular was not granted, 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.

Argu∣ment 2 Such things as are ordi­narily denied the best [Page 48] and most faithfull servants of God, and accompany not their cōdition 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. [Page 49]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 [Page 50]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 S ^r. Iames saith, [Page 51] 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 [Page 52] 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. [Page 53]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 [Page 54]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 [Page 55]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, [Page 56]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.

Argu∣ment 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 [Page 57]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 [Page 58]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 [Page 59]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 [Page 60]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, [Page 61]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 off­spring before their eyes. Their houses are safe from feare, neither is the rod [Page 62]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? [Page 63]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 [Page 64] 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 [Page 65]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. [Page 66]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 [Page 67]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 [Page 68]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 [Page 70]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 [Page 71]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 [Page 72]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, off­spring, [Page 73]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 [Page 74]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 [Page 76]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 [Page 77]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.

Argu∣ment 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 [Page 80]Church) desired with sub­mission to Gods will. And S ^t. 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 [Page 81]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 [Page 82]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, [Page 83]&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 [Page 84]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 [Page 85]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 [Page 86]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. [Page 87] Mathew 12.3. S ^t. 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, [Page 89]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 [Page 90]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 [Page 91]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 [Page 92]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 [Page 93]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, [Page 94]but hee hath more to say.

2. That of Rom. 1.10. doth shew the desire S ^t. 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 [Page 95]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 S ^t. Paul were offred up without faith, and were sinfull Praiers, by his opi­nion, [Page 96]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 [Page 97]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 S ^t. 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 [Page 98]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 [Page 99]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 [Page 100]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 [Page 101]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 [Page 102]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 [Page 103]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 [Page 104]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 [Page 105]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 [Page 106]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 [Page 107]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 [Page 108]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 S ^t. Iames heere meaneth, when hee requires that wee say, If the Lord will. For S ^t Paul doubted not of the revea­led will of God, for the lawfulnesse of his desire [Page 109]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 [Page 110]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, [Page 111]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 [Page 112]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 [Page 113]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 [Page 114]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, [Page 115]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.

Argu∣ment 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 [Page 116]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 [Page 117]the sicke, Iames 5.15. Be­cause it is subject to Gods pleasure and will; which shewes the promises to be conditionall.

Explication. The groūd 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, [Page 118]&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 [Page 119]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 [Page 120]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 [Page 121]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 [Page 122]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, [Page 123]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 [Page 124]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, [Page 125]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 [Page 126]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 [Page 127]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) [Page 128]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 [Page 129]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 [Page 130]themselves therein to the will of God: Quod utilo est agr [...]t [...], magis novit madieus quā 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 [Page 131]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 [Page 132]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 [Page 133]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 [Page 134]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 salvatiō. 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 [Page 135]of his prayer, though he had repulse in the forme of it, &c.’ Thus M ^r 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 [Page 136]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 [Page 138]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 [Page 139]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 4 ^th 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) [Page 140]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. [Page 141]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 [Page 142]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, [Page 143]&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 [Page 144]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 [Page 145]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 [Page 146]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 [Page 147]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 [Page 148]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 apprehē ­deth 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, [Page 150] 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 māner 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 concōmitants 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; [Page 151]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 [Page 152]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 frō him, [Page 153]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 [Page 154]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 [Page 155]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.