one that forsaketh prayer (which is the greater sin) than with one that prayeth. (5.) But if you are free to choose, you are to be blamed if you will not choose a better family (or church) (other things being equal): especially if all the company be wicked. _Quest._ XVIII. But what if the master of a family (or pastor) be a heretic or ungodly? _Answ._ You must distinguish between his personal faults, and the faults of his performance or worship. His personal faults (such as swearing or drunkenness, &c.) you must disown, and must not choose a master (or pastor) that is such, while you have your choice, and may have better; but otherwise it is lawful to join with him in doing good, though not in evil. But if the fault of his duty itself be intolerable you must not join with him. Now it is intolerable in these cases: 1. In case he be utterly unable to express a prayer, and so make it no prayer. 2. In case he bend his prayers against godliness, and known truth, and charity, and peace, and so make his prayers but the instruments of mischief, to vent heresy, or malice, and do more hurt than good to others. _Quest._ XIX. May we pray absolutely for outward mercies, or only conditionally? _Answ._ You must distinguish, 1. Between a condition spoken of the subject, when we are uncertain whether it be a mercy or not, and an extrinsic condition of the grant. 2. Between a condition of prayer, and a condition of expectation. 3. Between submission to God's will, and a conditional desire or prayer. And so I answer, (1.) It is necessary when we are uncertain whether the thing itself be good or not, that we pray with a subjective conditionality: Grant this if it be good; or, If it be not good I do not pray for it. For it is presupposed in prayer that we know the thing prayed for to be good. (2.) But when we know the thing to be a mercy and good, we may pray for it absolutely. (3.) But we may not believe that we shall receive all with an absolute expectation, which we absolutely pray for. For prayer being the expression of desire, that which may be absolutely desired, though not absolutely promised, may be absolutely prayed for. (As our increase or strength of grace, or the conversion of our relations, &c.) (4.) But yet all such must be asked with a submission to the will of God: but that maketh it not properly a conditional form of praying; for when the nature of prayer is as it were to move the will of God, it is not so proper to say, Lord, do this if it be thy will already; or, Lord, be pleased to do this if it be thy pleasure; as to say, Lord, grant this mercy; but if thou deny it, it is my duty to submit. So Christ mentioned both the subjective conditionality and the submission of his will. Matt. xxvi. 39, "If it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt." As if he had said, Nature requireth me with a simple nolition to be unwilling of the suffering, and if it be consistent with the desired