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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	heart_n	lord_n	see_v	3,172	5	3.4596	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16543	The importunate begger for things necessary, or necessity, without deniall Or a treatise, wherein is shewed the lawfullnesse of praying absolutely for necessary temporall things, without doubting or wavering, and that the saints of God may and ought, as absolutely depend upon God, for their dayly bread, as they may for the pardon of their sinnes, and that the cause is in themselves, who doe not obtaine them. Whereunto is annexed an answer to Mr. Norrice his 5 arguments, which were framed against it, together with an answer to his Prosopopeia, wherein, as well the insufficiency of those arguments, as the deceitfullnesse of his collections, is plainely manifested by R.B.	Boye, Rice.	1635 (1635)	STC 3450; ESTC S106818	69,334	88

this A little before I having shewed that the use of that point which wee affirmed did serve to the humbling of us in our wants and that because of our weaknesse and corruptions wee have made our selves unworthy of many temporall blessings I added this exhortation Oh then whosoever thou art whensoever thou prayest unto God and hee will not be found of thee retire quickly to thy owne heart and say unto him as t is there more fully expressed thou hast caused my loving Father to frowne upon mee and cover himself in a cloud so that my prayers cannot passe through either in wanting or fayling in some or one of those particulars required in prayer Whereupon I inferred this saying Let him not namely thy heart shift thee off with this or the like poore excuse c. as t is before repeated Now wherein I pray you is there any errour or just cause to except against mee for saying that a Saint of God may say that hee doth know the Lord doth see those things good for him for the which hee hath both eommaunded him to aske and promised to give him Are not those things good for Gods people which God doth commaund them to aske and promise to give them How is it that you except against it Can you find any of Gods servants thus reasoning in the Scriptures concerning any particular thing which God hath promised them and doth the Lord indeed know whether this or that which hee hath promised mee be good for me Did Abraham make any such question concerning those promises Gen. 17. namely whether it was good for him to be a father of many nations and that his posterity should possesse Canaan Or did Moses and the Israelits make any such question Nay is there any place in the Scripture which doth teach us that wee are to doubt whether those things which God hath commaunded us to aske and promised to give are good for us Nay contraryly did not the Saints rather urge God for and with his promise Note that example omitting many others of Ichosaphat 2. Cron. 20 when hee was compassed about by his enimies hee proclaimed a fast and did remember God of that promise as appeareth vers 9. which was made long before 1. King 8.37 Hee made no question but that it was good for them to be delivered seeing they performing what God required hee had promised the same What heresy is in this thinke you But now Oh lamentable to consider that men should at the least thinke there is little els but heresy and blasphemy in my writings you deale with them as unkindly as Hanun 2. Sam. 10.14 dealt with Davids servants you have shaved off the one halfe and cut off many of my words in the middle to the destroying of their meaning and deceaving of the reader For you have here left out all the expository words so that the Reader cannot gather any other but that I affirme that whatsoever wee desire of God wee are sure it is good for us notwithstanding it is neither commanded to be asked nor promised to be given And this is that which is generally rumoured about the Country In this you deale very corruptly The Lord open your eyes that you may see your folly and graunt that I may never labour to grace my owne proceedings by any unjust scandalizing and disgracing others 7. The seventh place yet in it you have left out some of my words is repeated not much amisse and it will be easily cleared from being either erronious or dangerous All the errour or daunger as I conceive you suppose to be in this place is in that I bid the conditionall If to come out from among the petitions of the Lords prayer and content himself with some meaner place seeing hee was never placed there by Christs appointment This if any as I thinke you suppose to be dangerous Now that this speech doth containe neither matter of daunger or errour it shall plainly appeare to all That prayer which wee call the Lords prayer and so call it as in my writings is specified because it is the Lord Christs owne making is declared by the Euangelist Mathew to us you dare not deny it as hee received it from Christ Now our Saviour Christ in all that forme of prayer and indeed it is exemplar absolutissimum such an absolute one as that there is nothing essentiall to prayer wanting as wee have declared neither is there any thing superfluous doth not use this conditionall If and therefore there is no danger or errour in saying that the conditionall If was never placed in the Lords prayer by Christs appointment For had If bene essentiall to prayer Christ could not have left it out of his forme of prayer unlesse hee had left us an imperfect forme as wanting either will or skill to make such a forme which could not be mended And who dare to affirme Christs forme to be imperfect or once goe about to adde one particle to the further perfecting of it And therefore why may wee not without blame If being thrust in by man at any time and not placed there by Christ bid him come out from among the petitions of the Lords prayer And why may we not boldly say without controlment as our Saviour to the plant not planted by his Father thou shalt be rooted out for doth hee not robbe God of his glory in that he doth goe about to make man thinke that Christs forme of prayer without him is not so current And doth hee not deprive us of many blessings now as well as hee kept the Father in Mark 9.22 without the blessing for indeed how shall a man that doubteth thinke as St. Iames saith chap. 1.7 to receive any thing of the Lord And hath hee not luld us asleepe in security when as by his meaning wee have bene perswaded to thinke all is well notwithstanding many things have bene amisse in us which hath caused God to stop his eares at our cryes and hid himself in a cloude so that our prayers could not passe through Speake now and speake truely what errour is there in this saying 8. The eight place in my writing runneth thus So then to affirme the promises of God for temporall things are conditionall according to your owne words is a doctrine of mans invention and not of God and certainly to make the best of it it is but as one of the Popes unwritten verities This speech you know is in my answer to your first argument wherein I affirme no more but what I have ground both from the Scriptures as also from your owne words as in my sayd answer is plainely prooved Your argument runneth thus Those promises which have conditions implyed in them cannot absolutely be relyed upon or expected for our faith is grounded upon the promises but the promise for outward things although but necessary are so Ergo. In this argument I denyed your Minor proposition being altogether untrue and contrary to sound doctrine This

heyres of the promises who hath also given unto us such priviledge ut Deum blandissimo Patris nomine invocare nobis liceat that it is lawfull for us to invocate God through him by that excellent comfortable name of a loving Father Num ergo dubitabimus saith one and shall wee now doubt that a loving Father full of pitty and compassion will deny his sonnes any thing which he hath commaund them to aske and promised to give Oh no this was to judge him unfaithfull that promiseth and to make God a lyer as St. Iohn sayth he that beleeveth not God hath made him a lyer 1. Iohn 5.10 Let this our judgement then dearely beloved remaine good by authority from Moses and the Prophets from Christ and his Apostles namely that the promises for temporall necessaries are absolute and may and ought absolutely be depended upon by his servants without wavering and then I doubt not but in the last place this being graunted thou wilt find and confesse this also to be true That the cause is in themselves who doe not obtaine them which is our third and last head springing as a branch from the roote of the former heads and comes next to be prooved The two former heads being graunted to be true which if truth take place it cannot be otherwise this also must of necessity follow For absolute faith being required in all prayer the promises concerning life and godlynesse upon which faith is grounded being of the same nature it must needs follow in the 3 place that whosoever doeth pray for these temporarie things the fault is in themselves if they doe not obtaine them God is not neither can he be sayd to be wanting But they are wanting Now that we may make this clearely appeare we must search the Scriptures and there enquire of God how many things he doeth require to be in all such prayers of his servants which he hath promised to grace with a gracious answer which is indeed a giving to him or them his poore petitioners the very thing or things petitioned The particular things required in prayer as we find them recorded by the holy Ghost in the Scriptures are five Whereof three are specified in one verse 1. Timoth. 2.8 I will therefore saith the Apostle that men pray everie where lifting up holie hands without wrath and doubting the fourth is spoken of by St. Iames 4.33 Wee must not aske any thing at the hands of God for any by-respect to consume it on our lusts The 5 and last thing required to be observed in prayer is declared by St. Iohn 1. Epist 5.14 wee must aske what we aske according to his will The want of some or one of these doubtlesse is the cause why God doth stop his eare at the cry of his servants when they pray unto him for things necessary either concerning soule or body Of these five particulars we will speake something as they lye in order that we may the easier discerne unto which of these when we aske and misse the fault is to be imputed for to the want of some or one of these it must needs be and first of the first It is required that we lift up holie hands To lift up holy hands in this place is all one as if he had sayd lift up holie hearts For manuum elevatio mentem elevandam esse docet So that the Apostles meaning in this place doth agree with that of the Heb. 10.22 where he doth wish us to draw neere to God with a true heart .i. with a sincere heart ab hypocrisi alieno voyd of hypocrisie called also of the Apostle in another place 1. Timoth. 1.5 Cor purum a pure heart or a heart purely affected and as the Apostle speaketh to the Heb. in the place before quoted a heart purified from an evill conscience which is all one with that of Paul to Timothy in the place before recited where he calls it a good conscience So then the Apostle doth require every one of us before wee presume to make prayer unto God to be truely exercised in the works of humiliation and repentance Every man must know the plague of his owne heart 1. Kings 8.38 .i. as is specified in the same chapter vers 47. Hee must bethinke himself and repent before he can exspect that the Lord will give an eare to his prayer nay this must be done before he have any warrant to pray at all Now that the want of lifting up holy hands unto God in prayer .i. the want of a pure heart a good conscience or of humiliation and repentance as we are to understand the words is one cause why God doth stop his eares at the cry of his servants the Lord himself doth plainely testify for this purpose read Isay 1. where ye shall finde that the Lord doth complaine of Israels rebellion and doth even upbraide their whole service To what purpose is the multitudes of your sacrifices to me saith the Lord Bring no more vaine oblations Your new moones and your appointed Feasts my soule hateth They are a trouble unto me I am wearie to beare them And sayth he vers 15. When ye spread forth your hands I will hide mine eyes from you Yea when you make manie prayers I will not heare Your hands are full of blood Agreeing to this is that of the Prophet Zachary in his 7. chapter where the people enquired of the Lord whether they should weepe in the 5. moneth and seperate themselves as they had these so manie yeares unto which question the Lord answered by reprooving them in the 5.6.7 verses where hee doth tell them that when they did fast and weepe those 70. yeares they did it not unto him but for themselves they should have heard the words which the Lord cryed by the former Prophets which indeed they regarded not Wherefore the Lord bids the Prophet tell them what they should doe vers 9.10 when they did pray unto him and fast and wept unto him They had indeed fasted and wept a long time even 70. yeares but they prevayled not with God And the Prophet gives the reason vers 12. They refused to hearken and pulled away the shoulder and stopped their eares that they should not heare c. and therefore just it was with God to deale with them as he did vers 13. for he cryed and they would not heare and therefore when they cryed he would not heare as in that place he with his owne mouth doth witnesse Iustly then may the Lord when the people transgresse and rebell against him and will not be humbled hide and cover himself as the Prophet sayth Lament 3.44 with a cloud that their prayer shall not passe thorough and not so much as once as he speaketh Levit. 26.81 smell the savour of their sweete odours If thou regard evill in thy heart the Lord will not heare thee Thou mayest ly crying upon thy face with Iosuah but you shalt have the same answer with him Ios 7.10

whole matter They affirme that for outward necessary things wee ought to pray with an If but we affirme that If in all such prayers must be layd aside Wherefore it shall not be unmeete before we speake particularly of the matter in hand to shew how this word If is taken in the Scriptures This particle If then is taken in the Scriptures either for a terme of condition or els for a terme of doubt It is a terme of condition Deut. 4.30.31 If thou turne to the Lord thy God and shall be obedient unto his voyce he will not forsake thee neither destroy thee c. This and all other such like places may be turned participially thus Thou turning to the Lord and being obedient unto him he will not forsake thee nor destroy thee Secondly this particle If is not onely a terme of condition but also a terme of doubt and distrustfullnesse and so it is 2. Kings 7.19 If the Lord should make windowes in heaven might such things be As if he had sayd I cannot beleeve that such a plenty of corne will be in Samariah notwithstanding the Lord doth make windowes in heaven He doubted of the truth of the Prophets word Now to the thing in hand In what sence then is this word If used in prayer for necessary temporall blessings as it is conditionall or doubtfull if conditionall as the truth is the most would have it then our prayers for outward necessary blessings must be framed thus Oh Father if the gift of things necessary for my present being shall stand with thy will then be pleased to bestow it upon me In which petition this word If is not onely conditionall but also doubtfull We doe not by this saying referre it to the will of God but in so praying we doubt whether it doth agree with the will of God to bestow upon us things necessary for our present being which maner of praying doth manifest both ignorance and infidelity wee know not whether it be the will of God or not to give us such things as we aske and then no marvaill if we doubt whether we shall have them yea or no. Therefore contrary to the common opinion we conclude That the particle If ought to be excluded from the prayers of Gods faithfull servants yea from such prayers which they make for outward necessary blessings This doth appeare by our Saviours words Mat. 6. where he commaundeth his Disciples to pray for things necessary for soule and body without any If at all I thinke it be receaved of all without contradiction as a generall truth that that prayer which we call the Lords prayer and so call it because it is the Lord Christs owne framing is exemplar absolutissimum such an absolute patterne of prayer as that there is nothing in it superfluous neither is there any thing essentiall to prayer wanting If then nothing therein is superfluous neither yet any thing essentiall to prayer wanting then surely this particle If ought to be excluded from all the petitions of the Lords prayer because we find that in the whole forme it is wanting You all acknowledge that there is no need of any If in any of the petitions but in the fourth onely in which petition ye say that it is implied If this be graunted then it must needs be first that somewhat essentiall to prayer in Christs forme is wanting and then secondly that Christs forme is not perfect which is contrary to your owne tenent for ye confesse that the forme is perfect and then it must needs be if the forme be not perfect that there wanted either skill or will in Christ to make such a forme of prayer which could not be mended which for any man to affirme is no lesse then blasphemy Wherefore for ought I see so long as wee keepe our selves close to the word of God and frame our petitions according to his will revealed in the same there is no need of any If in any of our prayers no not in such prayers which wee make unto God for temporall blessings But more of this hereafter Now more fully to manifest and more evidently to proove our tenent concerning absolute prayer for temporall necessary blessings wee will draw all the matter as is specified in our title afore-mentioned into these three heads First that necessarie temporall blessings ought to be prayed for without doubting or wavering Or thus Faith without doubting is as well required in such prayers which are made to God for necessarie temporall things as it is in those which are made for spirituall blessings Secondly that the Saints of God may and ought as absolutelie depend upon the promises of God for their daily bread .i. for things necessarie as they may for the pardon of their sinnes And thirdly that the cause is in themselves who doe not obtaine them These are the branches which as I conceive doe naturally spring from the roote of our tenent concerning absolute prayer for necessary temporall things what fruit doe grow upon each of them ye shall by Gods assistance plainely and briefly see And first of the first namely That necessarie temporall things ought to be prayed for without doubting and wavering That faith without wavering is required in all prayers made unto God as well for temporall as spirituall things I thinke it is not I know it cannot be denyed of any For faith in prayer is not accidentall but essentiall it is not contingent but necessary it cannot be seperated from prayer sine subjecti interitu without its violation Faith is that which makes prayer to be as a sweete smelling sacrifice in Gods nostrills but without it it is displeasing For whatsoever is not of faith is sinne Rom. 14. last Whereupon Augustine affirmeth that our righteousnesse is discerned from unrighteousnesse not by the law of works but of faith without which faith whatsoever seemed good works are sinnes and turned into sinnes neither can it be that such prayers will bring either comfort to man or glory to God seeing they doe not please him whom to please without faith as the Apostle affirmeth Heb. 11.6 is impossible Whereupon our Apostle Paul doth expresly commaund us to send faith with all our prayers as appeareth 1. Tim. 2.8 I will therefore sayth he that men pray every where lifting up holy hands without wrath and doubting And if any man should thinke the Apostles meaning in this place is restrained onely to spirituall things our Saviour himself shall give him satisfaction Luk. 12.28.29 where he doeth speake of temporalls from whom our Apostle did fetch his text where he doeth reproove the Disciples for their infidelity concerning outward things and he doeth draw reprooving arguments from the lesse to the greater did the Lord feed the fowles and cloath the grasse how much more will he feed and cloath you oh ye of little faith whereupon he addeth this prohibition Seeke not what ye shall eate or what ye shall drinke neither be ye of doubtfull mind Hence it

wherefore lyest thou upon thy face Israel have sinned Oh then doe not so much as once imagine with thy self that ever God doth deprive thee of any promised favour or bring upon thee any threatned punishment which thy sinne doth not cause The Prophet Amos saith chap. 3.6 that there is no evill in the citty .i. no evill of punishment but the Lord hath done it and Ieremy sayth that every such evill is an infliction for sinne Man suffereth for his sinne Lament 3.39 Which two places as it is collected to my hand doe evince thus much that whatsoever punishments doe or have befallen us whether plague pestilence famine or the sword they all come from the Lord and that for sinne Manie times saith the Psalmist did he deliver them but they provoked him with their counsell and were brought low for their iniquitie Psal 106.43 And againe Fooles because of their transgression and because of their iniquities are afflicted Psal 106.17 And may wee not well say when God doth punish us with any plague as Moses sayd to Aaron Numb 16.46 There is wrath gone out from the Lord the plague is begun Surely God never punisheth his servants but to humble them and if they will not be humbled with one punishment he will either continue the same as he did to Israel Iudg. 6. or els bring some new one upon them as he did Amos the fourth He will punish them first in their goods deprive them of outward comforts and if that will not serve to bring them to repentance he will lay it upon their bodyes and send the pestilence among them after the manner of Egypt and if they will not be reformed for these things he will as he saith Levit. 26. punish them seven times more for their sinnes as it is often repeated in that chapter Hence it is that the Prophet doth complaine of the forlorne Iewes for that they would not be humbled by punishments Thou hast smitten them but they have not sorrowed Thou hast consumed them but they have refused to receive correction Ierem. 5.3 Yea many blowes are given but the people turne not to him that smiteth Isay 9.13 This made the Lord himself to cry out Isay 1.5 Why should ye be striken anie more Ye will revolt more and more What doe all these point out unto us but that those punishments which God layeth upon his people are to humble them for their sinnes and that their great impenitency doth even stand as a cloud betweene God and them to keepe their prayers from him What now must be done in this case must we continue in sinne and lye as it were sencelesse under Gods punishing hand For answer hearke what God himself sayth Isay 1.16 Wash ye make ye cleane put away the evill of your doings from before mine eyes cease to doe evill learne to doe well c. Come now let us reason together and by repentance Amos 4.12 prepare to meete thy God Oh Israel This is the way walke in it Thou seest impenitence and hardnesse of heart is one thing which doth hinder both the course of Gods blessing from thee as also bring all punishments unto thee which are inflicted upon thee Heare thou the summe of this whole matter thou must know the plague in thy owne heart or els Gods plague cannot be remooved from thee all thy cryes will not moove him unlesse in the first place thy hands be holy Thus much of the first thing required in prayer It is a lifting up of holy hands The second followeth It must be without wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .i. It must be done without wrath unto which charity is opposed In these words when he sayth pray without wrath it is all one as if he had sayd Pray in charity That charity is required when wee pray for temporall or eternall favours the words of the Apostle in this place is sufficient to proove But it is seconded againe 1. Cor. 16.14 Let all your things be done in charitie If all things then must be done in charity then prayer ought not to be done without it And the Apostle doth give the reason 1. Cor. 13.1.2 without this our prayers are nothing it is but as a sounding brasse and as a tinkling cymball He that loveth not sayth Iohn 1. Epist 4.8 knoweth not God for God is love And how then can it be that any one can pray to him a right of whose knowledge he is ignorant Charitie sayth the Apostle Coll. 3.14 is the bond of perfectnesse If the bond be broken by which the Saints are all linked together as one man all things must needs be out of order Evacuanda ergo est mens the soule must be emptied of this humor when we pray Lift up holy hands sine ira without wrath Now that the want or fayling in this duety of charity when we pray unto God is another cause why God doth stop his eares at the cry of his servants either when they pray for a promised favour or for the avoyding of any punishment we need not stand long in prooving Take onely that saying of the Prophet Zach. 7.10 and compare it with that of the Apostle 1. Cor. 13.5 and the point is clearely justified The Apostle doth shew us what charity is a part of whose nature in that verse is contained It thinketh not evill To thinke evill then is against the lawes of charity Now the Prophet affirmeth that the thinking or imagining evill one against another in their hearts was one speciall thing why God did not hearken to their prayers notwithstanding they containued crying 70 Yeares No marvail then if in our times many prayers be made to God invaine which never receive an answer seeing they imagine so much evill in their hearts of their brethren Nay it breaks out now beyond imagination their imaginations break out into practise Strange it is to consider that Christians of all others should be so unnaturall Yet not so strange as true for as one sayth the hand searcheth the eye the mouth biteth the hand Thornes and briers imbrace one another while contrary to all nature figtrees devoure one another Now if men shall suck even suck the blood one of another concoct their moysture into malice imagine evill in their hearts one of another and thus violate the lawes of charity How can they exspect to receive any blessing or remoove any punishing hand of God from them when they pray unto him was the imagining of evill one against another the least breach as some judge of the lawes of charity one speciall thing which as a cloud did stand betweene God and Israels prayers and shall not imaginations and practises and all joyned together stand betweene him and men now Surely God is the same God and there is still the same effect of sinne It will still not being repented of stoppe the current of Gods blessings from us and pull downe upon us tokens of his displeasure Which tokens of his anger untill it doth bring

daughters for want of other meat Now Israel rebelling against the Lord in breaking his commaundements for she plucketh away the shoulder saith Zachary chap. 7.11 and forgetting the Lords former kindnesses that as Hosea saith chap. 2.8 he had given unto them corne and wine and wool flaxe he brought upon them this grievous plague as it is vers 10. the pittyfull women according as he had threatned did eat their owne children for want of other meats Neither doth the church goe about to excuse her self or lay the least aspersion upon God for this for she doth ingeniously confesse that it was justly come upon her as appeareth vers 12.13 for saith she the Kings of the earth and all the inhabitants of the world would not have beleeved that the enimy should have entred into the gates of Ierusalem Ah saith she but our sinnes contrary to all the worlds judgement the sinnes of our Preists and Prophets have caused it Which words she repeatingly useth from the Prophet Ieremy chap. 5.31 as if she had sayd Our Prophets prophesie falsely and our Preists beare rule by their meanes and we love to have it so Wherefore saith she againe Lament 1.18 The Lord is righteous for I have rebelled against his commandements What now was the cause of this plague your owne words shall be the answer The Lord did visite them thus for their sinnes What then would the Lord have layd upon them that plague had they not rebelled Surely no. For had they not broken Gods covenant and rebelled they had remayned in their owne borders and had plenty And therefore from the promises and from your owne words wee conclude that the cause why the Iewes were punished with famine was because they wanted both humiliation for their sinnes Zach. 7.7 they hearkened not to the words which the Lord cryed by the former Prophets The plague was still in their owne hearts as also because they wanted faith they could not beleeve that promise 1. Kings 9. which God made with them contrary to your words yet they are not charged to want faith They wanted humiliation for their sinnes * See Deut. 32.20 which was the cause of their punishment and then how is it possible to have faith to apprehend that particular deliverance For had they had faith in that particular they must needs have had repentance too they both goe together And whereas you say Who will beare any correction if by his faith he may presently remoove it from him Surely for my part I know not any but would be glad so to walke with God in uprightnesse as that they might not procure his displeasure so farre as to cause him to punish them And I know not any but are grieved in heart so farre to displease him as that he must needs punish them And lastly whereas you say how can that be a signe of unbeleefe that is a speciall testimony of Gods love I answer it is true when a Saint of God doth revolte and runne backward and it may be ly sleeping in some sinne a pretty while the Lord and that out of his love doth stretch forth his hand by laying some judgement upon him which is as a warning-peale to stay him and to bring back his soule from the pit To which purpose is that place Revel 3.19 As many as I love I rebuke and chasten What follows be Zealous therefore and repent So then if God and that out of his love doe afflict his servants going astray for their profit that they might pertake of his holynesse what doth this hinder but that they repenting and beleeving may have that judgement or punishment remooved from them seeing God upon their humiliation and faith doth promise it and is grieved for their misery Iudg. 10.16 Concerning your second case of probation and tryall wherein you endeavour to shut absolute prayer from the view of men it is nothing at all against it for those in Heb. 11.37 suffered those things for the truth sake neither did they accept deliverance And Paul also 2. Cor. 11.37 suffered those things for the Gospels sake in time of persecution as he testifieth 2. Tim. 1.12 which kind of sufferings both of Paul and those in the Hebrew are blessings and the portions of Gods servants not to be prayed against but rather rejoyced in unto the partaking of which afflictions Paul exhorteth Timothy in the chapter before quoted Vers 8 Now that neither of these cases doe proove the temporall promises to be conditionall or contradict absolute prayer for temporall necessaries it is plaine and you may see it further prooved in that which we have sayd in defence of that Tenent unto which I referre you SUch things as are ordinarily denyed to the best and most faithfull servants of God and accompany not their condition here cannot be absolutely prayed for or exspected neither will that procure them for that were to crosse his providence But these outward matters are so as is rehearsed Therefore c. This appeares by 2. testimonies 1. Of St. Iames chap. 2.5 God hath chosen the poore in this world to be rich in faith and heires of his Kingdome rich in faith and yet outwardly poore the abundance of faith therefore 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 drinke naked and ye cloathed me not c. wherein it appeares that some of the members of Christ shall be poore and distressed wanting necessaries in all times to the end of the world neither are these taxed for wāt of faith at all nor yet doth the Lord faile of any of his promises to his servants much lesse by a continuall course therefore are they denyed Answer to the second Argument TO this I answer that the Minor proposition is also false for whereas you say outward necessary things are ordinaryly denyed to the best of Gods servants and that they accompany not their condition it is no such matter First outward necessaries unlesse in case of their fayling and disobedience or when they are deprived of them for the Gospels sake in case of persecution which is a blessed thing and their portion against which they have no warrant to pray as wee have elsewhere declared are not ordinaryly denyed the Saints for David in all his observations never found it so as his owne words doe witnesse I have bene young and now am old Psal 37.35 yet have I not seene the righteous forsaken nor their seed begging bread and the Psalmist doth give the reason Vers 9 Those that waite upon the Lord shall inherit the earth Secondly that these outward necessaries doe accompany the condition of the Saints here contrary to your assertion its plainely prooved All was lost in Adam but restored againe to those and to those onely who are renewed in Christ Iesus and to them of right it doth belong by vertue of the promise all the rest are but usurpers Wherefore saith the