Perlegi Tractatum hunc, & dignum existimo ut Typis mandetur.  
THO: WEEKS R. P. Episc. Lond. Cap. Domest.   

A TREATISE, MAINTAINING that Temporal Blessings are to be sought and asked with submission to the will of God.  
Wherein is Confuted the Presumptuous way of absolute praying for Temporals, in the particulars, broached, and defended by Mr. Rice Boy, in a late Pamphlet, Entitled The Importunate Beggar.  
As also a Discovery of the late dangerous errors of Mr. john Traske, and most of his strange Assertions.  
Both necessary to be known of all for the avoiding of the like errors, and continuing in the Truth  
By EDW: NORICE.  
LONDON, Printed for Robert Milbourne at the Unicorn near Fleet bridge. 1636.   

To the Reader.  
CHristian Reader, It is so that about 7. years sithence, there arose an opinion in the Western parts, that men are to pray for temporal things in as absolute a manner as for spiritual, and that the promises are alike: one of the chief broachers of this opinion (being a Minister) comes to me before the same was publicly known, and craftily demands of me, whether we may not absolutely pray unto God for bread, & depend upon his providence for necessaries; to which I answered, that I conceived we might and ought: shortly after I understood that there was more in the matter, & that under bread and necessaries, they intended, health, life, food, raiment, good success in affairs, and all other conveniences belonging to ourselves, or others; with this rule and position that whosoever did believe should certainly obtain those things in the particular, and if any did not, it was because they wanted 
* He publicly maintained the faith of miracles to continu stil. And that all which died of the plague wanted faith.  Faith.  
Hereupon were the consciences of many people, that lay under some outward afflictions (as poverty, sickness of themselves or theirs, i'll success, etc.) much disquieted and troubled, being charged by them with unbelief in their prayers (as some of them confessed) & making their moan concerning the same, I was entreated to deliver some grouds in public about the point, & to lay down directions concerning a right manner of praying for temporal things, that they might know whereupon to settle themselves, and their practice: This upon request (there being yet no open contestation) I was willing to do; and taking a stem upon a Festival, handled to that purpose the fourth Petition of the Lords Prayer, delivering therein certain arguments against such kind of absolute praying for outward things, and defending the common received doctrine of the Church of England, and all other Churches.  
Whereat understanding shortly after how much he was displeased, I copied out my Arguments, and sent them to him; whereupon he sent abroad a large discourse of the point, declaring upon what Grounds they held their opinion, and with what cautions of repentance & love, aswell as faith. And not long after (as I remember) an Answer to my five arguments, inveighing every where against me, and my Sermon, writing with his answer to me, sharp Invectives against me, for what I had done and maintained; which letters I have by me yet to show, full of reproach. Hereupon I was constrained to extract certain of his grossest Assertions, and to commend them to the view of the Neighbouring Ministers, that they might see what Doctrine was taught, and secretly vented among their people: warning him withal, not to make any public Controversy in the Church, in regard of the law forbidding the same, & admonishing him further by private Letters of his error, & evil dealing with me After which he was privately & lovingly dealt withal, by diverse learned and able Ministers, labouring to convince him, but all in vain; for in stead of harkening to their counsel, he reproached their persons with vaunts and brags, as he had used me before, and was so far from reforming this opinion, that he ran out into an other extremity of Separation, disclaiming utterly of the Church, or any Communion with it. I then seeing the man to be so wilful in his ways, meddled no more in this point, but (having satisfied many) gave it over, and so it hath rested these five years, or thereabouts.  
Now after all this time (being it seems in love with his old conceits) he hath unseasonably printed by stealth all those former passages: the Discourse of his Opinion; my Arguments with their answers; the extract of his Assertions, 
It was, Puerilis theologia.  styling it my Prosopopeia; and his distinction of faith into Eternal, and Temporary, intituling the same, The importunate Beggar; which he hath interlarded with many foul slanders, unworthy imputations, and bitter invectives, comparing me, and other Ministers that dealt with him, to Jannes & Jambres, with those Egyptian jugglers which withstood Moses, with such like stuff whereof he is full. And this he doth under pretence that I had again refreshed the Controversy as much as before; whereas it cannot be proved, neither can I possibly remember that I have at all meddled with the controversy wellneers these five years, but had almost forgotten it.  
Being thus unworthily dealt withal, I thought it necessary for the vindicating of myself, but chief of the Truth from his slanders (if leave may be given) to return some answer to his Pamphlet, & to maintain & confirm the ancient received Doctrine; and usual practice of Christians in this behalf; to which purpose, I conceived it best to publish the Sermon itself, (according to my brief Notes) and withal, by way of Explication, to defend the truth of my Arguments against his Replies & Answers, as they lie in order, that all may see & so judge of what was then delivered, and is still defended by me. Herein admonishing the Reader first of these few things.  
1. That in my Reply, I style him not reproach fully the Boy, according to his name; nor yet the Beggar, according to the title of his book, as I might have done; but rather the Temporary, according to his singular opinion of a Temporary faith, as best suiting with the matter in hand, and the foundation of his building.  
2. That in my Sermon, (which I little thought should have been made so public) I gathered such Argumento, & handled all in such a manner, as the time of Preparation would afford, & was most agreeable to the quality of the Auditory; with course I have followed in this Apology, being chief to deal with such, and not with any of the Learneder sort, 
For which cause I cite those Authors as are most familiar.  as knowing none entangled with the error.  
3. That in my proceeding, I have endeavoured as to avoid his scurrility, a thing not imitable: so also not to trace him in all his wand'ring Discourses, which were endless: but rather to answer plainly to the point and matter, leaving the rest to vanish as a mist, the light of Truth coming in place: which I speak to prevent any more slanders of his (if it may be) that I have not answered his Arguments, or mis-transcribed his Writings, because I have not rehearsed every impertinent speech, or idle passage in them, which I held needless, but only the substance of his Doctrine & drift, as he defendeth it in his Book; wherein I have not wronged him (that I know) a syllable. And thus Reader, commending all to the blessing of God, and thyself to his grace, praying that we may all be guided by a right Spirit, I remain  
Thine in, and for the Lord, and his Truth. Enw. Norice.   

A TREATISE, MAINTAINING, that Temporal Blessings are to be 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. 
Our Lord JESUS CHRIST, the great Shepherd of the Flock, 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 own Ordinance) hath left them direction for that also, how it ought to be framed, with what Petitions, and to what ends, and that not only by diverse speeches and passages occasionally uttered to that purpose, but by a form and frame of prayer purposely made to give them direction therein, commonly called, The Lord's Prayer, containing the sum of all lawful petitions, and the order of them. Now these words are a part of the same, and contain the fourth Petition, or principal 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 means) for the preservation of the life of man; whence the Scripture so often mentions the same as the chief, Gen. 28.20. Gen. 49.20. 2 Kings 25.29. Eccl. 9.11. etc. for that error of supersubstantial conceited by some out of the original, to apply it to the Sacrament, etc. I meddle not with it, being sufficiently confuted 
* 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 solicitude: so that in sum, maintenance for life is here desired, wherein we consider for our present purpose, three things.  

1. Who may hopefully and warrantably ask 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 terms, and by what claim they may ask outward things, and that is, only as a gift, Give us.  
3. In what quantity and measure those things are to be sought, that is, such as are necessary for the present time. This day, etc. bread.   
Part. 1 From the first branch drawn from the coherence with the former petitions, we observe, that  
Doctr. 1 Such as have first truly sought spiritual blessings, may comfortably ask the supply of their outward wants.  
When Ezra and the Israelites had set their faces towards Zion, and bend themselves to erect the worships of God at Jerusalem, they celebrate a Fast, to seek 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 sins, before the Lord at Jerusalem, and sought for grace, than they put up their request for the fruits of the land, and temporal 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 solicit the Lord, for outward deliverances & mercies, and in his own behalf and the Churches, puts up this petition, That their Garners may be full, from kind to kind, that their Sheep may bring forth thousands, their Oxen strong to labour, etc. Psalm. 144.13, 14. The like did jacob and Agur, for their parts in their times, being both believers, 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 run the Promises: Seek first the kingdom of God, and all these things shall be added, Math. 6.33. The Eye of the Lord is on them that fear him, upon them that hope in his mercy, to deliver their soul from death, and to keep them alive in famine, Psalm. 33.18, 19 Such may expect it.  
Reason 2 2. Because the hearts of such only are sincere in ask these things, that they may use them to right ends, the others intending them for their lusts, which are therefore denied, jam. 4.3.  
Reproof of two sorts.  
Use 1 1. Such as wholly and alone seek 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 do, 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 own 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 mind earthly things, Phil. 3.19. though these therefore may have & possess outward matters, (as oftentimes they do) yet not as the fruits of Gods special providence, nor testimonies of his favour and grace, but as effects of his general providence, whereby he feeds and preferves all creatures, both man and beast, Psal. 36.6.  
2. Such as ask in prayer, and seek in the means, some spiritual blessings, as knowledge, and faith, and grace, so fare as may concern their own particular good, to assure them of heaven, and keep them from hell, and so to secure them from evil; but not out of any true love to the things themselves, (their Hearts being upon the world) much less the glory of God, the advancing of his kingdom, 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 own sake, and therefore have no promise of any good, temporal or spiritual, Zech. 7.5.  
Use 2 Comfort to all such as in the truth of their hearts seek, desire, and pray for the remission of sins, the favour of God, the renewing of their hearts, the honour of God's name, the advancing of his kingdom, etc. in the first place with the chief affection, as their only choice, 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 spiritual or temporal good, bread, food, apparel, life, good success in their lawful endeavours, etc. as things promised to such persons; and if they have them not, it is because the Lord will chasten them for some evil, or try their faith, patience, and submission, or recompense 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, Psalm. 34.10.  
Use 3 Exhortation, to all that desire a merciful, and comfortable administration towards them, in outward things, to labour chiefly to set their hearts on things spiritual, to seek the Kingdom of God, and his grace, and then those things shall be supplied, whatsoever is expedient: But beware of deceit, of politic seekings, of an earthly mind, whom God doth answer according to their heart, Ezek. 14.5. Cross then the course and custom of the world herein, and thou shalt find best success.  
Part. 2 Thus of the first branch. The second concerns the title that we have, or the claim that we lay to outward matters, even necessaries, and on what terms we are to ask them, that is, as gifts, Give us, etc. Whence we learn, that  
Doctr. 2 Life itself, and all outward comforts, are to be asked and received as the free gifts of God. So jacob. If God will be with me, and will give me bread to eat, and raiment to put on, then etc. 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. he took his life as a gift; and how thankfully he acknowledged that, and all outward blessings else to be the gifts of God, and to proceed merely from his goodness, is abundantly expressed, 1. Chronic. 29.12, 16.  
Not to multiply testimonies, (the Text itself being a universal and perpetual 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 be 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 sin, are we to receive them as gifts repaired by the grace of Christ. He that spared not his Son, but delivered him up for us all, how shall he not with him also 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  freely give us all things? Rom. 8. verse 32. therefore are so to be asked and received.  
Reproof, of all such as lay arrogant and false claims to the outward things they possess, as being their own by some merit, desert, or sovereignty they have over them, without any relation unto God at all in their thoughts or speeches: Such was that lofty Tyrian, who boasted, how by his great wisdom and understanding he had gotten him riches and treasures. 
Ezek. 28.4.  And that Egyptian Dragon, My river is mine, 
Ezek. 29.3.  and I have made it for myself. And such are they that attribute all to Fortune, chance, or their own industry, or at the best, to some secondary cause or other.  
These persons, as commonly they ask nothing at the hands of God by prayer, so seldom or never do they return thankes unto him for any thing they enjoy, either health, life, or any comfort else: but sacrifice to their Net, and burn Incense to their Drag, as the Prophet peakes, Hab. 1.16. The Lord is not at all acknowledged of them, unless when they are crossed or hindered in their expectations, then will they be ready to murmur and exclaim 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 themselves the sole owners, and worthy of all things? To omit others taxable herein.  
Use 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 Sovereign Lord of all, of whom they have their beings, Acts 17.28. 2. To ask these things at his hands, as gifts of his bounty, not merited, but freely promised in Christ, leaving the manner and measure of the dispensation to his own pleasure, who is the giver of them. 3. To return thankes unto him for whatsoever we enjoy, and to acknowledge his goodness, be it more or less. So did jacob, so did David, and so will all that are faithful. Thus of the second branch.  
Part. 3 The third concerns the quantity or measure of outward things, that are to be asked at the hands of God, in prayer, and that is daily bread, necessaries for the present time: Whence we are taught, that  
Doctr. 3 Superfluities are not to be asked in prayer, but that which is necessary for the present use. If the Lord will give me bread to eat, and raiment to put on, he shall be my God, saith jacob, Genes. 28.20. Bread and raiment, not delicates, 
Vide Pet. Martyr in locum.  nor robes: useful matters, not unnecessary hoards. Give me neither poverty nor riches, (saith Agur) but seed me with food convenient for me, Prov. 30.8. and when we have food and raiment, 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 fitness for our several employments, Psalm. 34.10. Hebr. 13.5. I will not fail 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.  
Use 1 Reproove, 1. The inordinate desires of such as are not at all contented with that competency in outward things, that the Lord hath allotted them, but they lust after great abundance, affluence, and store, whatsoever they see any other to possess, or whatsoever they conceive may be 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 profaneness 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 own good, submit unto it; they that do not, run into those temptations and snares, mentioned by the Apostle, 1. Tim. 6.9. which drown them in perdition and destruction in the end.  
2. The error and deceit of them that under the name of daily bread, and things necessary, will comprehend all such particulars, as they conceive to be good for them or theirs; such as are health, life, liberty, peace food, raiment, good success in such or such a business, design, or purpose; withal, charging their consciences, with as certain a belief of obtaining those particulars, as of remission of sins, the grace of God, and salvation itself; and thereupon condemning and judging such for unbelievers in that behalf, as obtain not by prayer all, or any of those particulars so conceived to be good, expedient, or necessary for them. Against which error, (because there is need) I intent to lay before you some Arguments, and grounds out of the Word of God, as well to rectify the Judgements of those that err, as to comfort such as are unworthily dejected; but not to maintain, or side in a quarrel, much less to reproach any man's person, which is far from me.  

Argument 1.  
Thus than I reason:  
Those promises that have implied Conditions in them, cannot absolutely be relied 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 relied upon, or expected.  
This appears in two Cases.  
1. Of Chastisement, when the Lord will visit any of his people for their sins; for than doth he strip them of their outward comforts in part, and sometimes wholly unto death: The former appears in all the corrections of the faithful; the latter, in that example of the Jews, Lament. 4.4. where the parents & children both died through extreme famine. Yet are they not charged to want faith for this, so much, as but humiliation & repentance: and who will bear any correction at all at the hand of God, if by his Faith he may presently remove it from him? And how can that be a sign of unbelief, that doth most accompany believers, and is a special testimony of God's love? Revel. 3.9.  
2. Of Probation and Trial, when God will prove and try the patience and obedience of his servants: For in that case, they that have been 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, etc. 2. Corin. 11.27. Paul was pinched with hunger and thirst, with cold and nakedness; and Luke 16. Lazarus was in extreme poverty and died: yet these were full of faith, and of the spirit of God. [To which that of job may be added.] Now who would endure these trials and distresses, if by faith and prayer he 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 work without them? or Faith her crown and reward promised on that Condition? Therefore the promises of outward things have Conditions employed to the people of God, and are not absolutely intended.  
Explication. When I say that the promises of temporal things have employed conditions in them; I do not deny that there are any conditions expressed concerning those things: for it is plain that there are, Levit. 26. the whole Chapter being full of the conditionals, If. So Deuter. 28.1, 15. and Isai. 1.19. If ye consent and obey, ye shall eat of the good of the land, etc. But that such promises as run generally, and seem 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, certain conditions employed, and reservations to the will and pleasure of God, in regard of correction or trial, whereunto all his people are to submit and subject their wills and desires, which is their obedience, wherein by a secret act of recumbency they rest upon the goodness of God, 
See Mr. goodwin's Return of Prayers, pag. 51. &c▪  and his gracious promises & providence, that all shall be for the best, howsoever they have not every particular benefit they desire, and think expedient for them or theirs. And this is that which I mean by conditions employed.  
Whereas then the Temporary insulteth in his great victory gotten our of the word [Employed] as arguing, that in no place conditions are expressed: it is very vain, the proposition being directed unto God's administration in particular, to his several servants, according to his will, which in that regard is secret to himself, and not revealed but by experience: for who knows which of his servants, (even of the most faithful) the Lord may try, with the want of outward things, as the Martyrs, job, Lazarus, etc. notwithstanding the promises of temporal blessings in the general: which shows that God hath not confined himself to one only way in dealing with his people, concerning those things, but reserved cases to himself, as of correction or trial, which to seek to cross, by an absolute and peremptory kind of praying for outward things, what is it else, but a tempting of God, a beating off (as fare as in us lies) of his most usual and profitable dealing with his servants, and so an unsavoury sacrifice unto him. In that respect therefore they have conditions employed, as I say, Otherwise, I need not (as he thinks) run to the word [Employed] for shelter, seeing there are conditions plainly expressed, Levitic. 26. as before. And herein I wish the Reader to observe the foolish reasoning of the Temporary, who to disproove conditions employed, granteth conditions expressed, yet intending the contrary: For these are his words: You know and must needs confess, 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 employed. It is true indeed, those promises were made upon condition of obedience, etc. but the condition lies on their part; God's part is absolute, etc. pag. 32.33.  
I suppose these words need no other confutation than themselves. The promises, were absolute on God's part, the condition lieth on their parts, If thou obey; as if the Lord had made a covenant with himself, and not with men: and as if there be conditions put in the promises to be performed, the same were not conditional upon the performance to be made good or not. Else there are no conditional promises at all, but all must be absolute, & absolutely performed; and doubtless whatsoever the Lord hath absolutely promised, shall be absolutely performed. His long Discourse then of the sins and punishments of the Israelites, 
For in that they lost temporals through their disobedience, it shows the promise to be conditional.  is but against himself, which I note the rather, because of his insolent and reproachful taunt in that place against me, and my preaching, as if it were Popery, and what not?  
To my Instances, he pretendeth, First, that I have mistaken their opinion in speaking only of Faith, whereas they include repentance also, and love. Whereunto I answer, that in their scandalous practice in the Country, the whole burden was put upon Faith and believing generally: 
Such was the general complaint ●o me.  But this man steps in to refine the matter, and joins many other things as included, which yields 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 he printeth that before my arguments, which should stand after them.  
To the second instance he answers, that those things, which Saint Paul and the Martyrs suffered were blessings, because persecution is a blessing not to be prayed against, etc. pag. 23.36, 67. To which I briefly reply, that persecution in itself, and it's own nature considered, is no blessing, but a mischief rather and misery, an evil to be prayed against; and the contrary much to be desired, as plainly appears by Psal. 74. wholly, Psalm. 122.6. 1. Tim. 2.2. Acts 8.3, 4. compared with Chap. 9.31. Therefore is the Temporary pitifully out, and takes 
* 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 itself were a blessing. As if because such as are slandered, reviled, tortured, racked and tormented for the sake of Christ, are blessed: therefore slanders, revile, 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 he 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 he affirms) but because the Conditions were not such as they could consent unto, else had they persecuted themselves. Howsoever to the point. 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 infidelity, if we have them not, how weak a practice is it? for it is the same in this, as in other states of affliction, all are blessed to the faithful, Psal. 94.12. neither hath he any reason to single out this from other cases, but that he would make matters come in to his own way, without any ground of Scripture at all. Else he would have annexed some answer to the instance of Lazarus, [and the Story of job] which are against him in his opinion directly, therefore he slides by them. As for the buffet of St Paul 
2 Cor. 12.7.  by Satan, wherein his prayer in the particular was not granted, 
* In private conference.  he answered likewise, that Saint Paul had no Warrant to pray against those temptations, 
A crazy passage many ways, & against the sixth Petition of the Lords Prayer.  being nothing else but Original sin, which if he had been delivered from, than he should have had no need of Christ. It is a marvellous 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 faithful servants of God, and accompany not their condition here, cannot be absolutely prayed for, or expected, neither will that procure them; for that were to cross his Providence.  
But these matters are so, as is rehearsed.  
Therefore, etc.  
This appears by two Testimonies.  

1. Of Saint james, chap. 2.5. God hath chosen the poor in this world to be rich in faith, and heirs of his Kingdom: Rich in faith, and yet outwardly poor; the abundance of faith than helps not their poverty.  
2. Of our Saviour, Math. 25.35. I was hungry, and ye fed me not; thirsty, and ye gave me no drink; naked, and ye clothed me not, etc. Whereby it appears, that some of the members of Christ shall be poor 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 fail of any of his promises to his servants, much less by a continual course, therefore are they denied, etc.   
Explication. When I say that outward things are ordinarily denied to the servants of God, I intent 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 limited to some times and ages only, and this the instances prove. For when Sr. james saith, God hath chosen, etc. 
Non quod omnes, sed quod plures pauperes, quam divites hujusmundi elegerit Deus-Paraus in locum.  He meaneth, that in his eternal counsel he 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, showing, and manifesting his Grace towards these in every age, whom he calleth Poor, not because they have not affluence and abundance, but (as the Original word importeth) scarce things necessary, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signif mendicus, and more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pauper.  without help and supply from others, which outs off the answer of the Temporary, holding those poor to be such as have all things convenient, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aristophanis Plutus, act. 2. scen. 5.  only Riches and Bravery excepted (unless he 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 accompany not their condition here; that is, necessarily, but that they may often want them.  
And this may serve also to confirm 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 trial of all the rest that did not relieve them, 
His mystical interpretation of the place, doth not overthrow this Collection from the literal sense, which all acknowledge.  or the contrary in them that did, seeing our Lord sets it down, and proclaims it for a general Trial at that great day? Whereas therefore the Temporary demands, if this be granted, that many of the Saints shall want necessaries, what will follow? I answer, this will follow, That Temporal necessaries do not necessarily accompany the state of the faithful in this life, neither is it through want of faith or repentance that many of them have them not (as he affirms) but they may abound in faith and grace, and excel them that have them, (CHRIST JESUS putting himself in their persons, and in that very condition:) and thereupon, that the promises of Temporal things, are not so absolute without some conditions employed, else they should absolutely be performed to all the faithful, the Lord being most true in the performance of all his promises. And that then the faithful themselves are not in that peremptory manner to require them in Prayer, 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 obtain them not, which is the point in controversy; and then his opinion is very unsound, and his practice audacious and unwarrantable, on the terms he maintains it. How fearful then is that Passage of his, 
I use his own language. page▪ 22.  that if any say they have Repentance, Faith, and Love, and miss of the very thing faithed in Prayer: they make God a deceiver, because he never gives the one without the other.   

The third Argument.  
Argument 3 That which did never put any certain difference between 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 certain difference between one and another in outward things. Ergo, is not the absolute condition of those things, nor annexed unto them.  
This appears 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, etc. And no man knew love or hatred by all that is before him, ver. 1. Which would not be so, if there were any certain bettering of the outward estate by Faith and Grace.  
Secondly, Math. 5.45. Your heavenly Father maketh his Sun to rise on the evil, & on the good; and sendeth Rain on the Just and on the . So that the very 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 do put no difference between one and another in outward things, my meaning is (according to my words) no external difference, 
The internal 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 unbelief, so that one may be known from another, by their thriving or not thriving in the world, that the Children, Corn, 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 contrary to the Scriptures, and all experience, that it is a very shameful thing to affirm it. Yet, if outward things were necessarily annexed to faith, 
In regard of their fruition.  it must be so, and such blamed for unbelief with whom it is otherwise, which were to condemn the generation of the righteous.  
Whereas then the Temporary produceth diverse promises out of the Scriptures of the old Testament, containing blessings belonging to the righteous, and their seed; and on the contrary, many threatenings to the wicked in that kind: he should have done well withal, to have answered those questions, and resolved those Cases, that troubled job and his friends, the Prophet David, and jeremy, about these matters; the former uttering his complaint thus: Wherefore do the wicked live, become old, and are mighty in power? Their seed is established in their sight, and their offspring before their eyes. Their houses are safe from fear, neither is the rod of God upon them, etc. Job 21.7, 8. The other thus confessing: My feet were almost gone, my steps had well-nigh slipped: for I was envious at the foolish, when I saw the prosperity of the wicked. There are no bands in their death, but their strength is firm, they are not in trouble as other men, neither are they plagued like other men. All the day long have I been plagued and chastened every morning, etc. Psal. 73.3, 4. etc. jeremy in this manner expostulating with the Almighty: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously? Thou hast planted them, they have taken root, they grow, they bear fruit, Jerem. 12.1.2. He should have resolved these cases, and shown how this could stand with the promises of outward blessings to the faithful, and the contrary to the wicked, and then he had done something: But this, either through ignorance he passeth over, or else, purposely, because it made against him, he passeth by in silence. Neither could he say any thing to job or David, if he had been with them (according to his own way) in those cases, but that there was a Plague in their hearts, and they wanted Repentance, Faith, or Love, else it had been otherwise with them, and so he might have gone amongst Iob's miserable comforters, of whom he complains, job 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 between one and another in outward things to be known by, but that the most faithful may be in deep adversities, while the wicked prosper and flourish. Concerning then those temporal promises under the Law, upon condition of obedience, it is evident that they were part of the pedagogy of the Jews, to train 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 milk and honey, the corn, the wine and oil of the land of Canaan also were. Whereas now under the Gospel we have a better Covenant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  established upon better promises, the spiritual blessings of the kingdom of Christ, 
Hebr. 8.6.  remission of sins, peace of conscience, the Holy Spirit, with the graces thereof, and the everlasting rest to come. And for those temporal promises, they may be appendices to the Covenant, in as much as Christ is made Heir of all things, 
So Calvin on Heb. 1.2.  and so do most properly belong unto the faithful: 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 Gospel were those temporal benefits necessarily conferred upon the just, but their faith and patience were exercised and tried with the want of them, more or less, 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 do belong truly to the faithful and their seed, according to the Scriptures, yet the outward benefits themselves in particular, are not ever so bestowed upon the believers, as that thereby they may certainly be known and distinguished from others, the Lord reserving that in his own power, to deal according to his holy pleasure and will with his own, having always in store better things for them, than he doth at any time deny them.  
My Instances produced for the proof of what I affirm, the Temporary labours to put by with his Interpretations, as of Eccles. 9.2. All things come alike to all, etc. which he would have to be the judgement of the world, only recited by Solomon, but not approved of, that the world doth so think and speak, that all things come alike, and there is one event; but it is not so indeed, this being an evil under the Sun, (which Solomon saw) that men think, and speak so, making that a parallel unto it, in Malac. 3.13. Your words have been stout against me, in that ye say, it is in vain to serve God, etc. Wherein 1. he walks alone, having no Expositor to concur with him, or assist him in that sense (that he knew) as he confessed in a private Letter.  
2. He runs directly against salomon's intendment, 
See Eccles. 2.14, 15.  and overturnes the coherence with the former words, and the drift of the place, which is to show, that the persons and works of good and bad, are so under the power and providence of God, and ordered by him, that no man was certain to better his outward estate by his obedience, & righteousness, but that the same event in outward things might befall him, that befell the wicked and ungodly, which is an evil under the Sun, that is, one of those grievances, that in this world denied any perfect happiness to the just themselves, in as much as all their obedience could not secure them from the common evil events of the ungodly, but that all things came alike to all, and no certain difference did outwardly appear between 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 work 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, estate, and name, so may the most godly and faithful: 
See Weemes Christian Synagogue. lib. 2. cap. 5. fully of this point.  The holy Scriptures are full of examples; as in job, David, Hezekiah, and many others, for as died Saul and Ahab, so died jonathan and good josiah. As for that place then in Malachi, it contains nothing but the evil 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 vain 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 think.  as he confesseth, Psal. 73.13. Verily I have cleansed my heart in vain, etc. But he was satisfied and resolved to the contrary out, of the word of God. All which do plainly prove the point in hand, that outward blessings or benefits are not necessarily and infallibly annexed to faith, and to the faithful, for the fruition of them; and so the contrary to unbelievers (as the Temporary would have it) to difference the one from the other.  
And concerning that other testimony taken from Math. 5.45. He labours to avoid it, by showing, that the outward benefits the faithful enjoy, they have by promise through Christ, but the others not so; whereas that is no part of the Question, how, or by what claim either of them have these things, but that they have them: neither of the internal difference that faith and grace makes between one and another, which no man doubteth of, but the external difference in outward things, whether that be certain, as thereby to difference the good from the bad, which is the point controverted, and this not only the former instances disprove, but this testimony, confirmed by common and daily experience; in that the evil, 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 general effects of Gods gracious providence and goodness, as our Saviour there reasoneth; which I say, therefore do belong to all, that is, that by a general dispensation all are partakers of them.  
And thus I conclude, (not to trace him further in his wanderings) that the promises of outward things are not so absolutely made unto the faithful, as that by the fruition of them, they are certainly differenced from others: and that the Lord must be unjust, if he deny these things unto his servants, upon their Prayers, or they wanting in faith, or some necessary grace in themselves, which is the main opinion of the Temporary. 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 we are bid to follow their Examples, and to try our Spirits and Practices 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 pass from me, yet not my will, but thine be done. Here is the deprecation of an outward evil, not absolutely, but with submission to the will of God.  
Secondly, Rom. 1.10. Making request, if by any means, 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. james lays down a rule for all to follow in such cases. Ye ought to say, If God will. jam. 4.15. What is it then to teach that we ought not to say, If the Lord will, but directly to cross the word of God?  
Explication. The Argument is grounded upon the examples of our Saviour Christ, and the Apostles, in a moral duty, that concerns all Christians in all times to practise; that is, prayer unto God, and submission therein to his will: In which cases we have Commandments given us in the Word, to follow their steps, and to do as we have them for examples. For I have given you an example, that ye should do, as I have done to you, John 13.15. Leaving us an example, that we should follow his steps, 1. Pet. 2.21. Be ye Followers of me, as I also am of Christ, 1. Corin. 11.1. To make ourselves an ensample to you to follow us, 2. Thess. 3.9. Those things which ye have both learned, and received, and heard, and seen in me, do. Phil. 4.9. Wherein Examples in moral duties, are proposed for imitation, especially those perfect patterns of him, who did no sin, neither was guile found in his mouth, 1. Pet. 2.22. 
The general Orthodox Doctrine of the Church of God.  This being the Divinity that I have learned, That in matters peculiar to his Office of Mediatorship, as to be a sacrifice for sin, to make atonement, to present our prayers unto God: or peculiar and proper to his divine nature and power, as to walk upon the water, to raise from the dead, etc. We 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 moral obedience; 
Vide Amesium in 1. Petri. cap. 2. ver. 21.  as in Patience, Humility, Meekness, Love, Submission to the will of his Father, his example and pattern is proposed, and recorded for our imitation and practice; 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 general (without limitation) is to be done of us: But what he did in this matter of Prayer being a Moral duty, and so likewise the Apostles. Which to say, is a doctrine fit to be spewed out of the Church (as the Temporary 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 vain. 
Exemphim Christi, est praxis theologiae, ibid.  For are we not commanded to follow the examples of Christ, in those things, as before hath been showed? Which general command comprehends all particulars, of that nature, that they need not be mentioned, as the Temporary foolishly requireth; neither is this any Pillar, especially a chief Pillar of the Church of Rome, (as he speaketh) to imitate our Saviour Christ, and the holy Apostles in Moral duties, and matters of obedience, for than they would have better Pillars to support them, than we know they have any. It is well spoken for them, but simply for himself, who condemneth all the Churches of Christ, as no Churches, for not imitating those first patterns of the Apostles, and their examples in those times (as he elsewhere allegeth.) Therefore herein I teach no Will-worship, nor Idolatrous action, nor any thing tending that way: but what is warranted by Scripture, and backed 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 himself confuteth the Pharisees, and defendeth his Disciples partly by examples. Matthew 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 patterns for our imitation, to follow them. Heb. 11. etc. Therefore how rude is this man to reject the examples of Christ himself, and the Apostles, with such foul language as he doth? But he hath somewhat to say against the Proofs.  
1. That Prayer of our Saviour (he saith) was extracted from him; the horribleness of the punishment for man's sin retaining for a time, the whole humane mind, until his Divinity raised him up again; after which he spoke after another manner, as Matthew witnesseth, alleging the testimony of a nameless author, that it was Nequaquam justa precatio. Christ knowing full well that he must die, etc. Whereunto I answer, that is certain, that our Lord did never any finfull action, neither was he subject with Moses to speak unadvisedly with his lips through distemper: 
Psal. 106.33.  Nor was his Humanity ever tainted or overcome with any sinful perturbations, 
Vide Melancthon: De Passione Christ's per Pezelium. pag. 282.  or impotent Passions, as either to desire, or to utter things unlawful or evil, that none might imitate: therefore, howsoever his agony was very great, 
Christi trepidationes non fuerunt similes nostris. ibidem.  and the Humanity did that which was proper unto it, seek the diverting of an evil, if it might be, yet withal, at the same instant he doth advisedly and holily submit himself to his Fathers will therein, without any reluctancy at all, being one entire action. How suspiciously and dangerously then doth the Temporary handle this Prayer, as if it were some unadvised speech, and fall of the Humanity, out of which the Divinity recovered him again. For the defence whereof he would make one Evangelist to contradict another, and citeth a nameless 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 error.  
But for the clearing of all this, I think 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, etc. Yet he desireth to be freed. Whence we gather, that it is lawful for us to deprecate those evils, that are approaching: For if it be natural 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 be marked, when he addeth, Yet not my will, but thine be done: In which saying, he asketh that, which he teacheth us to ask, Thy will be done in earth, as it is in heaven. This therefore may be a rule to us of all our Prayers, concerning things of this life, wherein it is not certain 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 Prayers of many 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 be done for them. Gaulther in Luke 22.42. Which one testimony might be sufficient to end the Controversy, were the Adversary reasonable, but he hath more to say.  
2. That of Rom. 1.10. doth show the desire St. Paul had to come to them, but he had no promise of God, that he should come to them, and therefore it's no marvel that he puts in an [If,] as any one must do, when he asketh what God hath not promised, etc. To which I answer. 1. That herein I cannot but marvel at the daring spirit of this man, that in the former Proof, doth little better than tax the LORD JESUS himself of some fall and fault in his conditional Prayer: And here he accuseth the holy Apostle for praying (and that very often) for such a thing as for which he had no promise that he should be heard. 
Without ceasing always, ver. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
There is no marvel (saith he) though he doubteth, seeing he had no promise, etc. For, whatsoever is not of Faith is Sin, and where there is no promise at all, there can be no faith. Therefore those frequent prayers of St. Paul were offered up without faith, and were sinful Prayers, by his opinion, who elsewhere 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 between God and us, as a cloud. This is his arrogant censure of the Apostles prayers.  
2. I would demand of him, or any that hold with him, whether Saint Paul had not as much ground of assurance, and as certain a promise, for his coming to the Romans, as the Temporary, or any other have of any particular Temporal benefit they ask at the hands of God, for the promises run only in general. It is not said of any particular person, that he shall have this or that particular Favour, Benefit, or Request, but in general only, and all this St. Paul had. For as a Believer he had the promises of those Temporal benefits that were necessary for him; as an Apostle he had a special promise from Christ of assistance in Preaching the Cospel to the Gentiles (of which the Romans were part) Act. 26.17. As an earnest Petitioner for this particular favour, (being more necessary than any Temporal matter,) he had as much, and far more promise of audience, than any Temporary believer hath of any Temporal benefit that he conceives to be good for him. And yet had he no promise for what he asked? What promise then hath the Temporary for all his Temporals, whereof he is so confident? But what if the Apostle had a promise from God, and a particular assurance of his coming to the Romans? for it is certain that he had a promise of coming to Rome, Act. 23.11. and before that he was assured of it, Act. 19.21. And when he wrote the Epistle he was confident in it, Rom. 15.24. Where then is the truth of the Temporary, in saying that he prayed for that, for which he had no promise.  
Which practice elsewhere, he calleth babbling, in two places, Page 20. & 57 Doth it not rather appear herehence, that in all our undertake we are to have dependence upon God, and to wait upon his will, resigning ourselves to his good pleasure, and therefore in our prayers either expressly, or implicitly to desire (as the Apostle doth) by the will of God to do this or that work, to have this or that benefit from him, to make our journeys prosperous, etc. (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 me? which kind of language wise Parents would not allow in their children. Doubtless, it argues not a little arrogancy in this man, to quarrel so with the words of the Apostle, desiring by the will of god to have a prosperous journey to the Romans. May he not as well alter the third Petition, and say not, Thy will be done, but Our wills be done, in our prayers? for it tends unto it apace. But he goes on further yet.  
3 That of Saint james, Ye ought to say, If the Lord will, is intended only against those vain boasters, who would peremptorily say, We will go to such a City, etc. seeing no man knows that he shall live a day, but to reserre it to prayer for temporal necessaries is a gross abuse, seeing▪ Saint james speaks of Saying, and we of Praying.  
For answer whereunto, I say, that Saint james speaks not, only of saying, neither is it the saying or not saying of those words simply, 
So Calvin on the place.  that he intendeth, but the reproof of the arrogant confidence, and groundless security of such, as if their lives and actions had been in their own power, and all at their own disposing, would without any acknowledgement of God, or dependence upon his providence, confidently undertake all their actions, neither in heart conceiving, nor in words expressing any submission at all to the will of God, or dependence on his providence: Against both which evils doth the Apostle inveigh, teaching men as well in their hearts to acknowledge, as by their tongues to confess their relying wholly upon God, and dependence upon on his will, in all their designs & 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 practice; for he that doth truly acknowledge the sovereignty of God in all things, and his absolute power over him and his actions, will also by earnest prayer seek his grace and favour, to dispose of him in mercy for the best, considering his own unworthiness of any good. 
My times are in thy hand. Psal. 31.15.  And seeing the counsel and purpose of God is unknown 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 glory: if it may further our everlasting good, etc. and so speak before men. Of which practice, what better pattern can we have than that of Saint Paul, who not only 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, etc.  if, but used it often in his speeches and writings, as appears by Act. 18.21. 1 Cor. 4.19. 1 Cor. 16.7. Rom. 1.10 Phil. 2.19, 24. and yet had a more special and particular promise in those cases, than any man now can ordinarily have; neither hath he ever till now (that I have heard) been taxed for unbelief therein, or praying without a promise, much less babbling, proh scelus!  
And herein I wish the Temporary would take notice of his notable ignorance and rashness together, who in grounding his opinion for absolute prayer, hath reference only to the revealed will of God, excluding his secret counsel and purpose altogether. For although it be true, that the written Word of God doth contain in it a perfect discovery of good and evil, to regulate our obedience: and that therein is plainly declared, what things are lawful or unlawful, (for the general matter of them) to be asked at his hands: yet for the determination of the particulars, to whom, how, and in what manner those things shall be done, it is not revealed, but reserved unto his secret counsel and purpose, to be ordered and disposed according to those glorious ends that he hath ordained and apppointed. 
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. james here meaneth, when he requires that we say, If the Lord will. For St Paul doubted not of the revealed will of God, for the lawfulness of his desire to go to Rome and Corinth, but for the time, the comfort of his journey, and the good success, which were secrets, therein he desires favour. Neither doth Saint james question the lawfulness of travelling to Cities and Towns, in men's lawful trades, for commerce and gain, as if it agreed not with the revealed will of God: but the purpose of God concerning the lives of particular persons, and their several 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 Temporary 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 ado about the sufficiency of the Scriptures, and the absoluteness of the promises, as if the purpose of God concerning the temporal condition of all his servants were there manifested, or were to be ordered one way. job, David, Solomon, the Martyrs, Lazarus, (whether it be a parable or not) were all the servants of God, had all the same general 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 seen; and here is the submission of the faithful, when they pray that the will and purpose of God concerning them, may be effected in mercy towards them, & themselves patiently submit unto it, crossing and denying their own wills and desires: so that if it please the Lord to try them by wants, and by a low estate, as job and Lazarus, they are contented: if by any other crosses & great afflictions, they say Thy will be done: and they challenge nothing of certainty, but that they be not forsaken, Hebr. 13.5. Unto this will therefore all the servants of God are to submit themselves, not only▪ 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 be his pleasure, 
Which is an, If, of submission, not of unbelief.  if it be good for them, if it tend to his glory, to take off such a cross, to bestow 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 always infidelity, as a cloud that stands between 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, etc. are no other than the froth of Imagination, and the vanishing vapour of error. And his direction in all our prayers for temporal things to come unto God in this sort, Lord, thou hast commanded us to ask the very thing we now desire, and therefore we expect it at thy hands, here is our Evidence, we know it is good for us, etc. charging the Lord with his promise, mice, & condemning them that miss of the particulars, so asked with unbelief, 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, than all other faith is so: But the faith of Miracles was confined to the will of God, and his pleasure. Ergo.  
This appears, 

1. By Acts 19.12. where it is plain, that Saint Paul had the Faith of Miracles, and healed Diseases.  
2. Yet. 2. Timoth. 4.20. He complains that he left Trophimus at Miletum sick. No doubt but he desired his health, and prayed for it, but could not obtain it, though it be promised, that the prayer of Faith shall heal the sick, james 5.15. Because it is subject to God's pleasure and will; which shows the promises to be conditional.    
Explication. The ground of my Argument is, that the faith of Miracles, and the gift of healing the body in those times, had as certain and as special promises, as a justifying Faith hath for any particular temporals; which is proved by the Commission and power given the Apostles, Matthew. 10.8. Heale the sick, cleanse the Lepers, raise the dead, cast out Devils, etc. and by that of james, the prayer of Faith shall save the sick, and the Lord shall raise him up, etc. jam. 5.15. which yet was so confined to the will of God, that all were not healed or raised thereby, 
Mr. goodwin's return of prayers, pag. 50.  for than none must have died at all, or if they had, must have been raised up again. Therefore notwithstanding those absolute promises, a secrer reservation to the will of GOD, was employed in regard of the particulars, so it was limited and bounded. To which the Pemporary replieth, That both the Faith of Miracles, and all other Faith, had no other bound but the revealed will of God, utterly denying the other, and thereupon my Argument. Which if it were so, than the former consequence must needs follow, that all must be healed, and all raised, seeing the promises run absolute, and general, according to the letter, and are so to be understood, according to his own renent, without any other limitation intended.  
Whereas then I produce the example of Trophimus, whom Saint Paul left behind him sick, to prove the gift of healing not to be unlimited; using these words, no doubt, he desired his health, and prayed for it, etc. To this he 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, etc. The secret things belong unto God. I know not how it can be rightly resolved, unless you call Paul or Trophimus from the dead again. Wherein I cannot but admire the rudeness of this man's spirit, and language, that before chargeth the Apostle with unbelief, and praying without any promise, which in two other places he calleth babbling: and here he questioneth his Charity, making a great doubt, whether he did so much as offer up a prayer for his sick friend to recover him. It is no marvel, if he vilify others with his foul language, that dares thus to handle the holy Apostle. Would not he himself think it much to be so taxed? to be with a Christian in sickness, to have need 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 carriage, and therefore most unmeet to be imputed to so excellent a person for grace and holiness, as Saint Paul was. For my part then, I say again, as I said before, that there is no doubt but Saint Paul prayed for Trophimus. He that presseth this duty so much upon all Christians, in his Epistles, that practised the same so much himself for the believers, antony's 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 himself: that for a believer, a companion with him in his troubles, Acts 20.4. he should not offer up a prayer for him in his sickness, 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 showeth, than it follows, that the faith of miracles and gift of healing, and so all prayer for temporal blessings on ourselves and others are confined unto the will and pleasure of God, 
The a. Epistle to Tim. seems to be written long after S. Paul was at Miletum. Ergo, Trophimus remained sick, long.  in respect of the particulars, although the promises run absolute and general, and therefore have employed 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 Conditional If, it stand with the will and pleasure of GOD, expressed, or employed and intended.  
And thus have I fortified my Five Arguments, which the Temporary so scornfully opposeth, not tracting nor following therein his rambling discourses, and wand'ring impertinences, which were endless; much less his ridiculous descants, 
In his Answer to the Second part.  and idle inconsequences, as not becoming the gravity of the matter, and point in hand: but only discovering and urging what I conceive for substance, to be 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 minds of any concerning this matter, which I think fit to set down and explain.  
Quest. If any ask, how then shall we pray in Faith, for any outward things if it be uncertain, whether we shall have them?  
Answ. I answer: we believe 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 be good for us, I understand two ways, Positively, or Privatively: 1. Positively, when we have the very benefits themselves in particular that we desire, as Abraham had a son of his own to be his heir, Samson had water at his request, judges 15.19, etc. 2. Privately, when the thing we desire is denied us, but a better is bestowed upon us, either corporal, or spiritual, as Abraham was denied Eliezer or Damascus, (which he intended, 
Gen. 17.18, 19  and Ishmael, though he prayed for it) but had an Isaac to be his heir, 
Gal. 4.28.  the heir of promise. 
Deut. 3.24. etc.  Moses was denied an entrance into the earthly Canaan, but was received into a heavenly. Saint Paul was denied upon his earnest and often request, 
2 Cor. 12.9.  the removing 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 fare 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 own name; denying therefore many things in mercy, which he might grant in judgement. Now this then is certain, that whatsoever is good for the people of God, they shall obtain 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 be held in suspense concerning the particulars, and resign 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 vain, though they be not their own choosers.  
Object. We may pray absolutely for things necessary, as we may, to do the will of God, and that his name might be 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, joh. 21.19. jam. 1.12.  
Explication. I hold and believe, that such things as necessarily and directly tend to the glory of God, and the salvation of men's souls, they may absolutely pray for, as being the sum of all our desires; and that therefore we may absolutely pray for grace, 
jere. 31.18. Luke 11.11 Luke 17.5. Math. 6.10.  for faith, for repentance, for the fear of God, for his holy Spirit, which necessarily conduce thereunto. But for external things with their personal relations, we cannot in that manner importune the Lord for them, because we know not what way God will be glorified by us, whether by the enjoying, or the not enjoying of them; nor by what course he will save our souls, whether by giving us these things, or by denying of them, which is the more usual, nor yet yield us help and comfort by removing our temptations and sorrows, or by giving us grace and strength sufficient to bear them, and rightly to use them. For the confirmation of which truth, hear 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 answer (saith he) as there is a diverse way of ask, so there are two kinds of obtaining. We ask those things simply, of which we have a certain promise; such are th' establishing of the kingdom of God, the hallowing of his name, remission of sins, and whatsoever tends to our salvation: but when we think the kingdom of God may or aught to be furthered by this or that way or means, this or that thing to be necesary for the hallowing of hisname, we are often deceived. Likewise do we manytimes fail in things that concern our salvation. Therefore those former things, we ask safely and without exception, yet is it not our part to appoint the manner or means, which if we do express, always a secret condition is included: Therefore was Paul heard in the end of of his prayer, though he had repulse in the form of it, etc. Thus Mr Calvin; And what else is the contrary, but the setting up of man's wisdom above the wisdom of God, and our wills above his will? to make our own choice as we think good, and to have all our own way, confining (as it were) the Lord himself by our peremptory prayers. Therefore seeing the main end of our prayers may be attained as well by suffering as by doing; and by wanting outward things, aswel as by enjoying them, we 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 Answers hath not the Temporary given a word of resolution, (although they contain the very substance of the point) perceiving (as it may be suspected) how they made against him; therefore like a good Scholar, he denies the conclusion, retorting the words upon me, and so leaves it.  
Now there were beside these Arguments delivered in public, the testimonies of certain Authors sent him in privare, which he hath concealed, returning me then this only answer, that he could not believe them. Yet that others who are willing to believe the truth, may see that I am not alone in this opinion, I am willing to produce some few testimonies instead of more, to give satisfaction; as a sixth Argument.  
1 And first it appears 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 we make our prayers unto God, we are chief to respect the honour and glory of his name: which thing we shall best of all do, if we follow the example of our▪ Saviour CHRIST, who praying that the bitter Cup of Death might pass from him, would not therein have his own will fulfilled, but referred the whole matter to the good will and pleasure of his Father.  
And in the Book of Common Prayer, there is this form, Restore to this sick person his former health (if it be thy will) or else give him grace, etc. Visitasion of the sick. Wherein aswel the ground as the manner of practice is discovered, and this is and ever hath been generally received and taught amongst us.  
2 Vrsinus on the 4th Petition lays down the point at large, how temporal 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 spiritual things may absolutely be prayed for, being absolutely promised. With much more against the Temporaries opinion, and his unseemly scoffing at the Conditional (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 Answer, resolving the same wholly according to what hath been showed in the particulars, sufficient to give any reasonable man satisfaction. Bucan. Institut. Pag. 673. etc.  
Calvine, and Gualther were before cited, according to the Orthodox Tenent of the Reformed Churches abroad.  
3 Doctor Preston and Master Goodwin of late have set down their opinions to the same purpose. The former in The Saints daily Exercise, pag. 99 The latter in his judicious and comfortable Tract of the Return of Prayers, using these words. How didst thou frame thy prayer for that thing which is denied thee? Didst thou pray for it absolutely, and peremptorily as simply best for thee? Thou must not then think much, if such a prayer be denied, for therein thou goest beyond thy Commission: but if thou didst pray for it conditionally, and with an (If) as Christ did, if it be possible, (which Instance is a strong ground for such kind of Prayers) and not my will, but thy will be done, &c: Then thy Prayer may be fully answered and heard, and yet the thing denied, etc. Chap. 9 And in an other place thus: Although the promise (of GOD) to hear and accept the prayer be general and universal, yet the promise to hear by granting the very thing itself prayed for, is but an indefinite promise, wherein we are to rely upon God by an act of recumbency, though by an act of full assurance we cannot, the promise being not universal (speaking of that in jam. 5.) then addeth, Of like nature are all other promises of things outward and temporal, etc. 
All desires in this petition are conditional, If it may stand with Gods will & pleasure. So M. Scudder, pa. 234.  Treating hereof at large in the whole 3. chap. whither I refer all such as are willing to be 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 seen, not to recite any more particulars.  
By all which testimonies, the Temporary may perceive how uncouth his opinion is, and in how solitary a way he walketh to defend it, that hath none to bear him company, but a few favourites of his own, that admire his deepness in this & other things, without any great reason. And that whereas 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 been ever taught, how is it now raised from the dead?  which is now again raised from the dead: he discovereth his understanding and faithfulness together in thus speaking; as also, his modesty in maintaining it on such terms as he doth. For thus runs the torrent of his Language: Know this for certain, that as humiliation, & love, and faith is the gift of God, so the Lord never gives them to any, but withal he gives the thing faithed. For if they affirm 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 we put in this word (If) as to say, if it be thy will to give us this or that, but when the thing we desire is both commanded and promised.  
Come out then, oh thou conditional from among the petitions of the Lords prayer, and sit down yonder, thou wast never placed there by Christ's appointment, thou hast rob God of his glory, thou hast deprived us of many blessings, and a long time lulled us asleep in too much security, as also, blinded us with too much ignorance, etc. With many the like Passages in this discourse, not worth the rehearsal, being full of gall & folly.  
And here I should shut up all, but that I think it expedient to discover a strange distinction of faith, 
Which I had before noted; rotidem verbis, in regard of the distinction.  invented by the Temporary, whereon he settleth all the building of his confidence for outward things, and it is this.  
We are to distinguish Faith into two sorts:  
The one is called justifying, or eternal faith, and so called, because the Object it eyeth is of an eternal nature, it apprehendeth eternal promises.  
The other is called, Temporary Faith, and so termed, because the Object it eyeth, is some Temporal thing, this apprehendeth only Temporal promises.  
Both which sorts of faith are required in God's servants, the power of one, to keep his soul to eternal life, the other to provide necessaries for the body, while God shall give this life; for, The just shall live by faith. Wherein,  
1. He hath coined a distinction never heard of, in this sense as a Temporary faith, because it hath relation to Temporal things. For a Temporary faith is always, and only so called, because it lasteth but for a time, in which respect our Saviour styleth 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; Spiritual matters belonging to that eternal faith, as he calleth it.  
Thus he must needs either confound himself, or contradict the Scriptures; for whereas he laboureth to maintain his distinction, by alleging that both those faiths are one in the root, but diverse in respect of the objects only: yet should he not have perverted a main place of Scripture to another sense, than the Holy Ghost doth use it, by annexing it to that branch of Temporals, by way of Antithesis: nor yet have form to himself 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 unmoveable. Supposing (it seems) his distinction to be like himself, upon the like conceit of such a ground.  
And this I have the rather insisted upon, that it may appear 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 foul and injurious in his language; all which I refer unto the Lord, accounting myself unworthy to suffer rebuke for any part of his Truth. Wishing unto him more modesty & humility, and then (no doubt) he would be more Orthodox, according to the promise. Psal. 25 9 The meek will he guide in judgement, the meek will he teach his way.  
Use 2 Exhortation to all that depend upon God, to ask such things at his hands as are expedient for them, as Agur did, without desiring abundance, which doth but ensnare the owners, as experience shows: and herein to take the written word of God for a rule, what is lawful or unlawful to be asked, whether it concern the life, goods, estate, maintenance, success of ourselves or others; and withal to submit to his secret will and pleasure for the disposing or bestowing of the same, as it shall seem best to his Majesty, for the glory of his name, and our own good, resigning ourselves wholly thereunto, and believing assuredly that what is best shall be done unto us, according to his infinite wisdom and providence; therefore in all our prayers, if not expressly (which is not absolutely necessary,) yet implicitly to include the same, and then we shall be sure to pray according to his will, and our Prayers shall not be in vain.   
FINIS.  

Nilergo optabunt ho●●i●es? si e●●●silium vis,  
Permits 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. 〈…〉  

AN Advertisement concerning TRASKISME.  
As a Parallel to the Former.   

Of M. TRASKE, and his Opinions.  
WHereas Mr. john Trask some certain years since was justly censured in a High Court of this Land, for judaisme, and the dependant errors, it is so that not long after, he fell (the cause in himself remaining) into contrary extremities, 
Dum stulti vitant vitia● etc.  of Evangelicall pretence, under the specious shows and names of Christ, of Faith, of the Gospel, of joy, and such like alluring titles; thereunder hiding, and secretly venting many pernicious errors, 
* Rom. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to the endangering of none of the worst people, and of late is grown to a great extremity herein. I desire (being by God's Providence made acquainted with the same) if leave may be given (which hereby I crave) to discover and publish some of his chief Assertions and Grounds, that wheresoever they are met withal, their owner (who lies hid) may be known, 
As, Ex ungue L●onem.  and so the innocent armed against the peril, and they are these following:  
The Law is a rule of the flesh, and to live after the Law, is to live after the Flesh. Rom. 8.1.  

The error of the Antinominant & Anabaptists.  The Law is not to be preached to Believers by Gospel Ministers.  
If Repentance and Faith be wrought only by the Gospel, than what doth the Law work in any man's conversion to God, or conformity to Christ?  
The Law did once discover sin, 
See contrary Rom. 7.7.  it doth so no more, nor yet for direction; Love herein transcends the Law; as far as Life doth Death.  

Then we are justified by a qualification.  The New Covenant hath no condition at all, Faith is not the Condition of the Gospels' promises, but only a qualification in us.  

This is only true of the Law. Rom. 2.15.  The Gospel was in man's Nature before the Fall.  
Faith is not to be tried by any fruits or effects, but only by the persuasion itself.  

Every saving grace is a sign. 1 joh. 3.14.  Faith is the only sign of Salvation.  
The new Creature is only Faith in Christ.  
Regeneration is not to be tried, by any other fruits, effects, or signs, but only by Faith, wherein it consists.  

justification and Sanctification confounded.  Sanctification is not by the Spirit in ourselves, but only in Christ, showed in acts and not in the habits of grace.  
Believers when they fall into any sin, 
This toucheth upon the Familists.  be it Adultery or Murder, are not to mourn nor grieve (for that savours of the flesh) but still to rejoice, because it is written, rejoice evermore, and that joy is the special means to bring them out of their sin.  

The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not opposed to careless.  Careless Christians are the choicest believers, because they depend wholly upon Christ.  
To doubt of the favour of God after sin committed, is worse than the sin itself.  

judas confessed, but believed not  It is as easy to believe remission of sins, as to make confession of them.  
Christ is involved in every Proverb of Solomon.  
The 15. Psalm is only a description of Christ, and the beatitudes, Math. 5. only belong to him, and to 〈◊〉 man that ever was, or would be, be: all men are vanity.  

Christ is never compared to the wise, but to the Husband.  The saying of Solomon, rejoice in the wife of thy youth, is not meant of a man's wife, but of Christ, because he can satisfy us at all times.  
It is two great presumption for any Minister to undertake the Exposition of any whole Book in the Scriptures; 
Therefore he holds that which he cannot show.  because he cannot show how Christ is involved in every pert.  

The Ephesians left their first love. Rev. 2.4.  Every true Believer (howsoever it seems) doth always grow in faith & love, and answerable fruits.  

Then, no living man can say that he loveth his brother  No man can say he doth love his Brother, till he hath laid down his life for him. Neither can we say ourselves, that we love the Brethren, but we may say of others, that they do, so expounding 1 John 3.14.  
He calleth this, The glorious way; 
[The subject] so he writes.  and styleth himself, The Subject in whom the Lord delighteth to work through Christ.  
THese are the Flowers of his Garden, dispersed abroad in Print, and Writings, and by word of mouth whereby he hath laboured to seduce the simple, which I think sufficiet only to mention for their absurdity, an answer being too much credit to them, although the most of them are already 
* By Master Hind, Mr. Burton, and Doctor Taylor in his Regula vita, at large.  answered, in public and private, only I think it expedient to advertise the Reader, and all that have to deal with him, of five things:  
1. That they give no heed to any Catalogue of his Gospel's grounds, because he hath published many of contrary quality, in diverse particulars, one crossing another, as thus:  
Believers do always grow in faith and love, and the exercise of all pious duties.  
A man may be a Believer, and for a time have neither humility, love, trust, nor any other grace bud forth in practice.  
The Law showeth what man should do.  
The Law is not the rule of Life. With many such.  
2. That they take no great heed to his interpretation of Scripture, for that he will suddenly devise, as many senses as will serve his turn.  
3. That they credit not easily his Protestations, or Denials, because therein he hath been found most unfaithful, and false, witness one for all, in a Letter:  
I pre●●st before God, who knoweth all, and before JESUS CHRIST, the judge of all, that I hold no other but that one Gospel which Moses wrote of; the Lord jesus, and his Apostles Preached; the Martyrs witnessed; our King defendeth; our Divines, Pre●●●h and maintain, etc.  
A fearful Protestation, yet how true, the former assertions declare.  
4. To beware of his Riddles, for when he would hide his Error, he will turn it into a Riddle; as thus:  
They would have the Law to be a Rule of life, to such as know it in the infinite holiness of it, the veil being removed from their hearts, as they dare think on no righteousness by it at all, but only in and by jesus Christ.— Again,  
The Law hath nothing at all to do with Believers, but they have most of all to do with the Law, etc.  
5. To beware of his fawning by which he deceiveth, but chief his pride through which he erreth, and dares to abuse the holy Scriptures as he doth.  
And thus recommending also this disery to the care of every Christian, for his own safety, that he may try the Spirits before he receive them, and not run under the curse of believing, or venting New Gospels, 
Gal. 1.8.  I end with this advertisement, That the Spirit of regeneration, is a Spirit of Truth. joh. 3.5.14.17.  
FINIS.  
Ventri servire, & blandè loqui, seu assentari; duae sunt notae Psendo Apostolorum.  Pet. Mart. in Rom. 16.18.