THE IMPORTUNATE BEGGAR For things necessary, or necessity, without denial.  
Or a Treatise, wherein is showed the lawfulness of praying absolutely for necessary temporal things, without doubting or wavering, and that the Saints of God may and aught, as absolutely depend upon God, for their daily bread, as they may for the pardon of their sins, and that the cause is in themselves, who do not obtain 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 deceitfulness of his Collections, is plainly manifested By R. B.  
Cast thy burden upon the Lord, and he shall sustain thee: He shall never suffer the Righteous to be moved, Psal. 55.22.  
jesus said unto him, if thou canst believe, all things are possible to him that believeth, Mark. 9.23.  
Printed in the Year 1635.   

TO The well-affected Reader.  
WHEN I first conceived and penned this Treatise (gentle Reader) concerning praying for temporal blessings, it was fare from my thoughts, that ever it should come abroad to the public view of the world: it being (as it were) but a Letter sent to Mr. Norrice in private, wherein (by his special entreaty) I unfolded myself unto him, concerning the subject before specified, as also what I conceived of his 5 Arguments intentively framed by him, to cross or contradict what I before affirmed to him in private, concerning the point of praying absolutely for temporal necessaries. I say, I did not once imagine, that this which I thus wrote to a friend in private, should ever have been printed and made public. That which occasioneth me now (contrary to my former thoughts) to commit it in a public manner to every man's eye and censure, is Mr. Norrice his slanderous misconstructions and false reports of my writings, which he caused long since (about 5 years) to fly up and down the Country: And now (fearing belike they were forgotten) they are again renewed and revived by him. For no sooner had I sent him in writing (according as he desired me) what I conceived of the point above named, together with an answer to his 5 Arguments, but presently he gave out (and that in writing) that my writings contained in them diverse errors and absurdities, if not blasphemies, as in my answer to his Prosopopeia is fully manifested.  
Those false reports and injurious slanders being (as I suppose) almost forgotten, are again renewed by him, and now on foot as fresh as ever: by reason whereof I undergo many heavy censures, which to me is exceeding grievous, both in respect of the inward and outward man: for as the soul is wounded, so a man's good name by such dealing is stained. Wherefore I could not choose, but commit it to the view of all, choosing rather to commit myself and writings, to the various censures of the multitude, then that the truth (through my silence) should be smothered by the foggy mists of falsehood, and the least occasion given for any one to think, that those scandals, which are falsely laid upon me, are but justly deserved blame.  
I have no liberty to add too, or dimunish any thing from the first copy, but as I wrote it to Mr. Norrice, and as he hath it coppyed in his hands, so I am compelled to publish it; and that for 2 reasons. First lest he should say and affirm, that these are not the writings which he had from me, and so free himself (at least as some may take it) from some (if not from all) of that deserved blame, which is laid upon him, for abusing my writings. And secondly that his slanderous collections and aspersions cast upon me, in respect of my writings, may be plainly seen by them that read my writings, and compare them with his speeches, together with his collections hereafter mentioned.  
Now seeing there is a necessity laid upon me (as thou seest courteous and well-disposed Reader) to publish these my writings without correction, either of matter or words, I would entreat thee to deal with me, as (I presume) thou (being in the same case with me) wouldst desire others to deal with thee, even charitably to construe all things, and interpret them in the better part. Look not so much (it being written to a friend in private) for curiously composed sentences, and elegancy of phrase, as upon the truth of the matter, and the comfort which the right embracing of the same, will bring unto thy soul; for it will not only uphold thee as an ancre in the midst of the foaming waves of this world's calamities, but also free thee from innumerable inconveniences, which otherwise are like to befall thee.  
If upon thy perusing my writings, thou findest any such errors of matter as are reported of me, and canst manifest them unto me as my sin, I shall willingly confess my failing, and give public satisfaction. I need say no more for present, in regard I have given thee some advertisements in the Epilogue or Conclusion of this ensuing Treatise: only I desire thee to take due consideration, as well of those advertisements, as also of those other truths, contained in these few sheets, and weigh them all in the balance of the Sanctuary, and not (by reason of thy prejudicated opinion of the Author) to deprive thyself of those privileges, which the right embracing of those truths, hereafter manifested, will bring unto thee. Howsoever my hearts desire and prayer to God is, that the truth may still flourish, notwithstanding the many subtle delusions of the adversaries, who with their cunning arguments, do like jannes' and jambres, those Egyptian jugglers, secretly resist the truth: yea my desire is, that it may evidently and with speed appear, that the Truth hath devoured error, as the serpent of Moses did the Enchanters: Thus (assuredly expecting God's accomplishment of my desire) I commit what I have written to thy consideration, and thee to God's protection, wishing thee to use what I have written to thy comfort, praying the Lord withal, to make thy heart stable and unblamable in holiness.  
Thine in all good affection RICE BOY.   

For praying absolutely for necessary temporal things, without doubting and wavering, and that the Saints of God may and aught, as absolutely depend upon the promises of God, for their daily bread, as they may for the pardon of their sins, and that the cause is in themselves, who do not obtain them.  
IT may be thought of many, that concerning prayer for outward things, we do but (as the saying is) nodum in scirpo quaerere, even contend about trifles. Indeed the matter of our contention (at the first sight) doth not seem great, but being rightly considered, it is of great consequence; It is for the faith, for which we are commanded earnestly to contend. That which is the ground of this controversy, is this word, If, which some do labour to join with, and we labour to separate, and remove it from the prayers of Gods faithful servants. Here then is the sum of the whole matter. They affirm that for outward necessary things, we ought to pray with an, If; but we affirm that, If, in all such prayers must be laid aside. Wherefore it shall not be unmeete (before we speak particularly of the matter in hand) to show how this word, If, is taken in the Scriptures. This particle, If, than is taken in the Scriptures either for a term of condition, or else for a term of doubt. It is a term of condition Deut. 4.30.31. If thou turn to the Lord thy God, and shall be obedient unto his voice: he will not forsake thee, neither destroy thee, etc. 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 only a term of condition, but also a term of doubt, and distrustfullnesse; and so it is 2. Kings 7.19. If the Lord should make windows in heaven, might such things be? As if he had said, I cannot believe that such a plenty of corn will be in Samariah, notwithstanding the Lord doth make windows in heaven. He doubted of the truth of the Prophet's word: Now to the thing in hand. In what sense then is this word (If) used in prayer for necessary temporal blessings? as it is conditional or doubtful? if conditional (as the truth is, the most would have it) than 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 only conditional, but also doubtful: We do not by this saying refer 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 manner of praying doth manifest both ignorance and infidelity; we know not whether it be the will of God or not, to give us such things as we ask, and then no marvel, 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 faithful servants, yea from such prayers which they make for outward necessary blessings. This doth appear by our Saviour's words Mat. 6. where he commandeth his Disciples to pray for things necessary, for soul and body, without any If at all. I think it be received of all without contradiction as a general truth, that that prayer, which we call the Lords prayer, (and so call it because it is the Lord Christ's own framing) is exemplar absolutissimum, such an absolute pattern of prayer, as that, there is nothing in it superfluous, neither is there any thing essential to prayer wanting. If than nothing therein is superfluous, neither yet any thing essential 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 form it is wanting. You all acknowledge that there is no need of any (If) in any of the petitions, but in the fourth only, in which petition ye say that it is implied. If this be granted, than it must needs be, first that somewhat essential to prayer in Christ's form is wanting, and then secondly that Christ's form is not perfect (which is contrary to your own tenant) for ye confess that the form is perfect, and then it must needs be (if the form be not perfect) that there wanted either skill or will in Christ to make such a form of prayer, which could not be mended, which for any man to affirm, is no less than blasphemy.  
Wherefore (for aught I see) so long as we keep ourselves 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 we make unto God for temporal blessings. But more of this hereafter. Now more fully to manifest, and more evidently to prove our tenant, concerning absolute prayer for temporal necessary blessings, we will draw all the matter (as is specified in our title ) into these three heads. First that necessary temporal blessings, aught 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 necessary temporal things, as it is in those which are made for spiritual blessings. Secondly, that the Saints of God may and aught, as absolutely depend upon the promises of God, for their daily bread, (i) for things necessary, as they may for the pardon of their sins. And thirdly, that the cause is in themselves, who do not obtain them. These are the branches, which (as I conceive) do naturally spring from the root of our tenant, concerning absolute prayer for necessary temporal things, what fruit do grow upon each of them, ye shall (by God's assistance) plainly and briefly see: And first of the first; namely, That necessary temporal 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 temporal as spiritual things, I think it is not (I know it cannot be) denied of any. For faith in prayer is not accidental, but essential, it is not contingent, but necessary, it cannot be separated from prayer, sine subjecti interitu, without its violation. Faith is that which makes prayer to be as a sweet smelling sacrifice in God's nostrils, but without it, it is displeasing: For whatsoever is not of faith is sin, Rom. 14. last. Whereupon Augustine affirmeth, that our righteousness is discerned from unrighteousness, not by the law of works, but of faith, without which faith, whatsoever seemed good works, are sins, and turned into sins; neither can it be that such prayers will bring either comfort to man, or glory to God, seeing they do not please him, whom to please without faith (as the Apostle affirmeth Heb. 11.6.) is impossible. Whereupon our Apostle Paul doth expressly command us, to send faith with all our prayers, as appeareth 1. Tim. 2.8. I will therefore (saith he) that men pray every where, lifting up holy hands without wrath and doubting. And if any man should think, the Apostles meaning in this place is restrained only to spiritual things, our Saviour himself shall give him satisfaction Luk. 12.28.29. where he doth speak of temporals, from whom our Apostle did fetch his text, where he doth reproove the Disciples for their infidelity, concerning outward things, and he doth draw reproving arguments from the less to the greater; did the Lord feed the fowls, and  the grass? how much more will he feed and  you, oh ye of little faith? whereupon he addeth this prohibition, Seek not what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. Hence it is that our Apostle james doth lay down a rule how to pray, But let him ask in faith nothing wavering, james 1.6. In which words are condemned by the Apostle as a sin, all wavering & doubting prayers, which he doth prove in the ensuing words by three several things. The first is by a similitude, he that wavereth and doubteth in prayer, is like a wave in the sea driven with the wind and tossed, and therefore they please not God. Secondly he prooveth it by a reason drawn from the discommodity, which it bringeth; It doth hinder a man from the obtaining the thing he desireth. Thirdly he doth condemn it by a general sentence, received as true of all men: A wavering minded man is unstable in all his ways. Thus it is plain, that wavering and doubting in prayer, is by the holy Ghost condemned as a sin, and the contrary, namely, , certain, and undaunted confidence required. And surely concerning the thing in hand, we may say with a Domestic writer, If faith be a virtue, then doubting is a vice: for certainly (as we said before) it is unresistable, whatsoever is not of faith is sin. Add unto all this the definitions of prayer, as we find them recorded by our own Divines. By some it is defined thus: To make prayer, is to put up request to God, according to his word, from a contrite heart in the name of Christ, with full assurance to be heard. This last clause (saith the Author) is so necessary in prayer, as that the want of it maketh prayer no prayer; for (saith he) how can a man pray for any thing effectually, who doubteth whether he shall obtain it or no. Whereupon he concludeth, that prayer must be made with faith, whereby a man must have certain assurance to be heard. By others it is defined thus: Prayer is an ardent affection, tending unto God, whereby we ask and look for, only from God in Christ, things belonging to soul and body, Secundum ipsius mandatum & promissiones, according to that which he hath commanded to ask, and promised to give. Again Calvine doth define it thus: Est enim quaedam hominum cum Deo communicatio, etc. It is a certain communication, or talking of men with God, whereby they entering the heavenly Sanctuary, they do speak or mention unto him (as it were face to face) his promises, and that they believe, that whatsoever the word doth warrant unto them, non fuisse vanum, it cannot be in vain. All these definitions tend to one and the same purpose, in them all the point is verified: That faith without wavering is necessary required in all prayer, as well for temporal, as spiritual blessings. And to what end (saith Calvine) doth our Saviour so often say to the diseased, according to thy faith be it unto thee? but to manifest unto us, quod citra fidem nihil consequi nos posse, that without faith we cannot, nor may not expect to receive any thing at the hands of God. And surely if our prayers are not grounded upon faith, 'tis but a vain thing once to think that they will profit. Wherefore (good Christian Reader) I beseech thee in the bowels of mercy in Christ jesus, ponder well and consider this, ground thy prayer upon faith, and thy faith upon God's Word, ask what thou dost ask according to his revealed will, walk within thy limits, keep faith and a good conscience, wrestle with God (as did jacob Gen. 32.) and then fear not to call thyself by the name of Israel; for as a Prince shalt thou have power with God, and with men, and shalt prevail. Call not God's power into question, doubt not of his willingness to secure thee, neither stagger at any of his promises, no not at those which he hath made unto thee for thy daily maintenance, for surely they are all faithful, thou mayest absolutely without all doubt depend upon them, which is our second branch, and the reason of the former.  
That the Saints of God may and aught, as absolutely depend upon, the promises of God, for their daily bread, (i) for things necessary, as they may for the pardon of their sins, is also easily justifiable by the Scriptures. It is indifferently acknowledged by our whole Church, that the promises of God, concerning the pardon of sins, and life eternal, ought absolutely to be depended upon God without any scruple. What? shall the promises, concerning the soul, (which is the greater) be relied upon and believed? and shall the truth of the promises, concerning the body, (which is the less) be suspected? If I have told you earthly things (saith Christ joh. 3.12.) & ye believe me not, how shall ye believe if I tell you heavenly things? If we dare not give credit to the less, how shall we believe the greater? for our faith hath all one ground. The ground of our depending upon God, for soul or body, is his promises, which God in Christ absolutely made to all his servants, as the Apostle prooveth 2. Cor. 1.10. All the promises (as well temporaries as spirituals) are in Christ Yea, and in him Amen. He is faithful in every one of them, yea for the keeping of the least, he hath laid his credit to pawn, and if God fails in any of his promises, his credit must needs suffer. But our Apostle hath removed this doubt Heb. 10.23. Fidelis Dominus, the Lord is faithful that promiseth. And upon this foundation (as I said before) is our faith and confident depending upon God, grounded. He hath promised to save me Mal. 3.16. They shall be mine, saith the Lord. He hath promised never to forsake me, nor to leave me, josuah 1.5. I will not leave thee, nor forsake thee. He hath promised to comfort me in distress, Psal. 91.15. I will be with him in trouble; He hath promised to give me things necessary for my bodily sustenance, Psal. 37.19. In the days of famine they shall be satisfied, and because he hath made these promises, therefore I believe them. Finally he hath promised to hear any petition that I shall make unto him, according to his will, and therefore I have this confidence in him, and will come boldly to the throne of grace, for he is faithful that promiseth. Wherefore seeing the promises, both of temporal and eternal favours, are equally absolute, and seeing God is faithful in all his promises, as well in the one fort, as he is in the other; it must needs be that the Saints (unto whom only the promises belong) may and aught, as absolutely depend upon those, concerning this life, as they may upon those, concerning the life to come. Now that the promises are equally absolute (which indeed is the only thing to prove) it doth plainly appear by diverse places; first the Apostle St. Peter in the 2. Epistle chap. 1.3. doth assure us, that the Lord and Father of our Lord Jesus Christ, hath given unto us all things that pertain unto life and godliness. Hence it is that St. john in his first Epistle chap. 5. writing to all believers in general (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. these things have I written to you that believe) he doth in the 14. verse include himself among the rest, and plainly declare unto all men, that the manner of their praying was, not only to speak with the tongue, but also with the heart to believe that God is faithful in that very promise, contract or covenant, for the obtaining whereof they do at any time sue unto him. For (saith he) this is the confidence that we have in him, if we ask any thing, (i) any thing for soul or body, according to his will, (i) according to his will revealed in his word, he heareth us. And if we know that he heareth us, whatsoever we ask, we have the petitions that we desired of him. An admirable resolution of true believers; (this is the confidence we have in him) they doubted not of his eternal, no nor yet of his temporal promises; godliness (as they knew full well) having the promise of both, 1. Tim. 4.8. If this will not persuade thee, (Oh thou of little faith) absolutely to depend upon God's providence and promises for temporal necessaries; hear what our Saviour himself saith john 15.7. If ye abide in me, and my word in you, ask what ye will, and it shall be done unto you; as if he had said, you abiding in me by faith, and keep yourselves within the compass of my word, and then ask what you will, it shall be done unto you. And lest any man should think, this clause (ask what you will) in this our Saviour speech, aught to be restrained only to spiritual things, Christ himself (who doth best know his own meaning) doth expound himself Math. 6. For his Disciples being desirous to be instructed how to pray, as appeareth Luke 11.1. Christ accordingly was willing and did teach them, as appeareth both by St. Luke and also by St. Matthew in the chapter before quoted, where he doth expressly speak of temporals. Neither doth he leave it as a thing indifferent, to depend or not to depend upon his promises for temporal matters, but he doth command us in both places absolutely to pray, and depend upon him for bodily necessaries, without distrusting his will? This doth appear in his own commandment, which he set forth upon the fourth petition in Math. 6.25. to the end of the chapter, where he doth plainly manifest unto us, that the faithful seekers of his Kingdom, shall not want the comfortable blessings of the earth. His words are very plain, ye find not in them any (If) at all, they are indeed an absolute promise, Seek first the Kingdom of God and his righteousness, and all these things shall be added unto you. Seek his Kingdom in the first place, bread and clothing shall be given thee in the second place. And to the end no man should doubt at any time of this temporal promise, our Saviour doth use in the same chapter strong reasons to persuade us, which are drawn a minori ad majus, and we may conceive it thus: If God (saith Christ) thus provide food for the fowls and birds, and doth give the grass such beautiefull clothing, which to day is, and to morrow is cast into the oven: How much more will he provide for you? But ye see by experience, that the Lord doth provide for the fowls, the birds, and the grass: therefore your faith (which is the evidence of things not seen) should much more teach you, that God (who is your loving father) will not fail you. And more deeply to imprint in the hearts of his hearers the truth of this matter, he doth sharply reproove those that stagger at the truth of his speech, for he saith unto them, Learn this, oh ye of little faith.  
No marvel then if Paul was so bold confidently to avouch this truth to the Romans, seeing he took his text from our Saviour's own mouth: He that spared not his own Son, but delivered him up for us all; how shall he not with him also freely give us all things, Rom. 8.32. Especially seeing (as he again taught the Corinthians 2. Cor. 1.27.) in him are the promises Yea, and in him Amen. This was that which Solomon desired of the Lord 1. Kings 8.38. That if all the people of Israel, or any man, did know the plague in his own heart, when any plague was upon them, and spread forth his hands unto him, that he would hear in heaven and help: which prayer of Solomon the Lord granted chap. 9.3. jehosaphat well remembered this promise 2. Chron. 20.9. and being in distress, he put God in mind of it, and told him that they could not tell what to do, but only look upon him, who had promised to save them. Now jehosaphat receiving this gracious answer from the Lord vers. 15. to the 〈◊〉 that the Lord did remember his promise, and would help them, he presently verse 20. turned himself to the people, and exhorted them to believe this promise: for jehosaphat stood and said, Hear me, Oh judah; and ye inhabitants of jerusalem, Believe in the Lord your God, so shall ye be established: believe his Prophets so shall ye prosper. Unto which do our Saviour's words agree Mark. 9.23. All things are possible to him that believeth. Where by all things, he doth not only understand things of the soul, but also whatsoever is comfortable to the body. And this is plainly proved in the same place; for the father by faith received a temporal blessing for his child, for the dumb and deaf spirit came out of him. vers. 26. A cloud of witnesses have their faith extolled, for apprehending temporal favours, for they all judged him faithful that promised, Heb. 11.11. And hence it was that David was confident for temporal necessaries Psal. 23.1. The Lord is my shepherd, I shall not want. Read that 11. of the Hebr. and there is a whole catalogue commended for their faith, especially and in the first place for judging God faithful in temporal promises. I dare not, then teach any otherwise, then that the promises, which are made for temporal necessaries, are absolute, and that we ought absolutely, without wavering, depend upon them, and judge him faithful that promiseth, seeing I have my text given me by Moses from Levit. 26. and Deuter. 28. as also by our Saviour himself Math. 6. where he doth allow and maintain the doctrine of Moses, unto whose spirits our spirits must be subject.  
Great reason then there is, why the Saints of God both may and ought absolutely rely and depend upon the promises, as for eternal, so for temporal necessaries. First it is commanded 1. joh. 3.23. This is his commandment, that we should believe on the name of his Son Jesus Christ. And secondly he hath made a way for us, that we may come freely to the throne of grace, where we may stand, not trembling as enemies, but boldly as friends, not doubtful as servants, but certain, as sons, of God's favour towards us. For by Christ we are made the sons of God, and heirs of the promises, who hath also given unto us such privilege, ut Deum blandissimo Patris nomine invocare nobis liceat; that it is lawful for us to invocate God through him, by that excellent comfortable name of a loving Father. Num ergo dubitabimus, (saith one) and shall we now doubt, that a loving Father, full of pity and compassion, will deny his sons any thing, which he hath command them to ask, and promised to give? Oh no, this was to judge him unfaithful that promiseth, and to make God a liar (as St. john saith) he that believeth not God, hath made him a liar, 1. john 5.10. Let this our judgement then (dear beloved) remain good by authority from Moses and the Prophets, from Christ and his Apostles, namely, that the promises for temporal 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 granted) thou wilt find and confess this also to be true: That the cause is in themselves, who do not obtain them, which is our third and last head, springing as a branch from the root of the former heads, and comes next to be proved.  
The two former heads being granted 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 godliness, upon which faith is grounded, being of the same nature, it must needs follow in the 3 place, that whosoever doth pray for these temporary things, the fault is in themselves, if they do not obtain them. God is not, neither can he be said to be wanting. But they are wanting. Now that, we may make this clearly appear, we must search the Scriptures, and there inquire of God, how many things he doth 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 poor 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 every where lifting up holy hands without wrath and doubting, the fourth is spoken of by St. james 4.33. We must not ask 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. john 1. Epist. 5.14. we must ask what we ask according to his will. The want of some or one of these doubtless, is the cause why God doth stop his ear at the cry of his servants, when they pray unto him for things necessary, either concerning soul or body. Of these five particulars we will speak something as they lie in order, that we may the easier discern unto which of these (when we ask and miss) 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 holy hands. To lift up holy hands in this place, is all one as if he had said, lift up holy 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 near to God with a true heart, (i) with a sincere heart, ab hypocrisi alieno, void of hypocrisy, 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 evil 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 we presume to make prayer unto God, to be truly exercised in the works of humiliation and repentance. Every man must know the plague of his own heart, 1. Kings 8.38. i (as is specified in the same chapter vers. 47.) He must bethink himself and repent, before he can expect that the Lord will give an ear 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 ears at the cry of his servants, the Lord himself doth plainly testify; for this purpose read Isay. 1. where ye shall find that the Lord doth complain of Israel's rebellion, and doth even upbraid their whole service. To what purpose is the multitudes of your sacrifices to me, saith the Lord? Bring no more vain oblations: Your new moons, and your appointed Feasts, my soul hateth: They are a trouble unto me, I am weary to bear them. And (saith he vers. 15.) When ye spread forth your hands, I will hide mine eyes from you: Yea when you make many prayers, I will not hear: 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 weep in the 5. month, and separate themselves as they had these so many years? unto which question the Lord answered, by reproving them in the 5.6.7. verses, where he doth tell them, that when they did fast and weep those 70. years, they did it not unto him, but for themselves, they should have heard the words which the Lord cried by the former Prophets, which indeed they regarded not. Wherefore the Lord bids the Prophet tell them what they should do, 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. years, but they prevailed not with God. And the Prophet gives the reason vers. 12. They refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear, etc. and therefore just it was with God, to deal with them as he did vers. 13. for he cried and they would not hear, and therefore when they cried, he would not hear, as (in that place) he with his own mouth doth witness. justly then may the Lord (when the people transgress and rebel against him, and will not be humbled) hide and cover himself (as the Prophet saith Lament. 3.44.) with a cloud, that their prayer shall not pass through, and not so much as once (as he speaketh Levit. 26.81.) smell the savour of their sweet odours. If thou regard evil in thy heart, the Lord will not hear thee. Thou mayest lie crying upon thy face with josuah, but you shalt have the same answer with him, Ios. 7.10. wherefore liest thou upon thy face, Israel have sinned. Oh then do not so much as once imagine with thyself, that ever God doth deprive thee of any promised favour, or bring upon thee any threatened punishment, which thy sin doth not cause. The Prophet Amos saith chap. 3.6. that there is no evil in the city, (i) no evil of punishment, but the Lord hath done it; and jeremy saith, that every such evil is an infliction for sin; Man suffereth for his sin, Lament. 3.39. Which two places (as it is collected to my hand) do evince thus much, that whatsoever punishments do or have befallen us, whether plague, pestilence, famine, or the sword, they all come from the Lord, and that for sin. Many times (saith the Psalmist) did he deliver them, but they provoked him with their counsel, and were brought low for their iniquity, Psal. 106.43. And again, Fools, because of their transgression, and because of their iniquities, are afflicted, Psal. 106.17. And may we not well say, when God doth punish us with any plague, as Moses said 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, judg. 6. or else 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 bodies, and send the pestilence among them, after the manner of Egypt, and if they will not be reform for these things, he will (as he saith Levit. 26.) punish them seven times more for their sins, as it is often repeated in that chapter. Hence it is that the Prophet doth complain of the forlorn jews, 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, jerem. 5.3. Yea many blows are given, but the people turn not to him that smiteth, Isay. 9.13. This made the Lord himself to cry out Isay. 1.5. Why should ye be stricken any more? Ye will revolt more and more. What do all these point out unto us, but that those punishments, which God layeth upon his people, are to humble them for their sins? and that their great impenitency doth even stand as a cloud between God and them, to keep their prayers from him? What now must be done in this case? must we continue in sin? and lie as it were senseless under Gods punishing hand? For answer, hark what God himself saith, Isay 1.16. Wash ye, make ye clean, put away the evil of your doings, from before mine eyes, cease to do evil, learn to do well, etc. Come now let us reason together, and by repentance (Amos 4.12.) prepare to meet thy God, Oh Israel. This is the way, walk in it: Thou seest impenitence, and hardness of heart, is one thing, which doth hinder both the course of God's blessing from thee, as also bring all punishments unto thee, which are inflicted upon thee. Hear thou the sum of this whole matter, thou must know the plague in thy own heart, or else God's plague cannot be remooved from thee, all thy cries will not move him, unless 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 saith, pray without wrath, it is all one as if he had said, Pray in charity. That charity is required, when we pray for temporal or eternal favours, the words of the Apostle in this place, is sufficient to prove. But it is seconded again 1. Cor. 16.14. Let all your things be done in charity. If all things than must be done in charity, than 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 brass, and as a tinkling cymbal. He that loveth not (saith john 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? Charity (saith the Apostle Coll. 3.14.) is the bond of perfectness. 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 soul must be emptied of this humour when we pray. Lift up holy hands, sine ira, without wrath. Now that the want or failing in this duty of charity, when we pray unto God, is another cause why God doth stop his ears at the cry of his servants, either when they pray for a promised favour, or for the avoiding of any punishment, we need not stand long in proving. Take only that saying of the Prophet Zach. 7.10. and compare it with that of the Apostle 1. Cor. 13.5. and the point is clearly justified. The Apostle doth show us what charity is, a part of whose nature in that verse is contained, It thinketh not evil. To think evil then, is against the laws of charity. Now the Prophet affirmeth, that the thinking or imagining evil one against another in their hearts, was one special thing, why God did not hearken to their prayers, notwithstanding they containued, crying 70 Years. No marvel then, if in our times many prayers be made to God invaine, which never receive an answer, seeing they imagine so much evil in their hearts of their brethren. Nay it breaks out now beyond imagination, their imaginations break out into practice. Strange it is to consider, that Christians of all others, should be so unnatural. Yet not so strange as true: for (as one saith) the hand searcheth the eye, the mouth biteth the hand: Thorns and briers embrace one another, while (contrary to all nature) figtrees devour one another. Now if men shall suck, even suck the blood one of another, concoct their moisture into malice, imagine evil in their hearts one of another, and thus violate the laws of charity; How can they expect to receive any blessing, or remove any punishing hand of God from them, when they pray unto him? was the imagining of evil one against another (the least breach, as some judge of the laws of charity) one special thing, which as a cloud did stand between God and Israel's prayers, and shall not imaginations and practices, and all joined together, stand between him and men now? Surely God is the same God, and there is still the same effect of sin. It will still (not being repent of) stop the current of God's blessings from us, and pull down upon us tokens of his displeasure. Which tokens of his anger (until it doth bring forth the fruits of humiliation) will stick as fast as Gehasies' leprosy: It will not be remooved. And thus of the second thing required in prayer.  
The third followeth. It must be without doubting. Doubting in this place is opposed to faith, for indeed they are contrary, where faith is, doubting is not, and where doubting is (codem instant) faith cannot be, for faith admits not of doubting. In these words, when he saith, Pray without doubting, it is all one as if he had said, Pray with faith. Doubt not at all when ye pray. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Apostle, doth properly signify, sine disceptatione, and so Beza doth translate it. So that the Apostles meaning (as it may be gathered from the nature of the word) is this; he would have us, when we pray, to be so fare from doubting, as that we should not so much as question, or dispute in any doubtful manner, or say as the Serpent did to the woman Gen. 3.1. Yea hath God said. But when we urge God for his promises by prayer, he would have us to do it (we see) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sine disceptatione, without disputing, without doubting. Now further to prove that doubting aught to be excluded, and that faith is required in all prayer, we need not any longer to insist upon it in this place, but refer you to our former grounds, where it is fully manifested. Now that the want of faith is another cause, why God doth stop his ears at our prayers, it is easily justifiable by the Scriptures. And indeed the truth is, we may say of faith in prayer, as our Saviour did of those great commandments, upon this hangs all the rest. Where this is truly, there all the other four things, required in prayer, must needs be. For unless a man come to God with humiliation, and with love, unless he ask for the true ends, and according to Gods revealed will, it is impossible to have faith: well he may have a kind of swimming conceit, to have the thing petitioned, but faith he cannot have. Where faith is, there are accompanying her all these attendants, but where she is not, there her attendants will not prevail. Faith is the key of the whole work. The want of this, spoils all. Now that the lack of faith, a wavering, or doubting, is also a special cause, why the Saints do often go away empty from the throne of grace, it is plainly made manifest in diverse places. It is said of our Saviour Mat. 13.58. (in whom there is neither want of power or will) that he did not many mighty works there, because of their unbelief. Calvine upon the place is of this opinion; for he repeatingly using these words of Augustine, Faith is very aptly compared to certain vessels with open mouth: but infidelity is like to a cover, with the which the vessels are covered, that it cannot receive the liquor poured in by the Spirit of God. Unto which comparison of Augustine Calvine doth assent, as his own words do witness, And truly (saith he) it is so indeed. For the Lord, seeing that his power is not received of us, doth at the length take away the same, and yet notwithstanding afterwards we complain, that we want his help, which our incredulity and hardness of heart, hath repelled and driven away. Unto this also doth Gualther subscribe in one of his Homilies (upon these words, And he could do there no mighty works, Mark. 6.) his words are these, Admonemur igitur hoc exemplo, etc. we are taught by this example, how it comes to pass, that we are at this day deprived of many blessings: Nimirum (saith he) quod paucissimos invenire licet vere credentes, etc. And hence it is that he breaketh out into this doleful complaint, Est autem haec gravis & horribilis infidelitatis poena, quod Christi virtutem nobis infrugiferam, etc. Oh what a grievous and horrible punishment of infidelity is this! It doth cause both the power and virtue of Christ to be unfruitful unto us, and make us altogether unable and unworthy to partake of it. What do those words before recited prove, but (according to the judgement also of those Divines) that the want of faith, in apprehending the promises, doth deprive us of many blessing, as well concerning the body as the soul. This word (If) in prayer, is but a little word, but yet it stands between God and us as a cloud; it doth deprive us of many favours. So long as this If, stood between Christ and the Father in the 9 of Mark, and the 22. it kept him from the blessing, but being afterwards remooved, his request was granted, his child was dispossessed of a dumb and deaf spirit at the same instant. Moses was deprived of a temporal blessing, Numb. 20.12. and the cause is imputed to Titubatio fidei, to the halting of his faith, and very justly to; for the Lord himself saith, (in the place before quoted) because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land, which I have given them. And the Psalmist saith 106.32. That it went ill with Moses, notwithstanding the people provoked his spirit, so that he spoke unadvisedly with his lips. No marvel then, if the want of faith doth in these last times deprive the Saints of God of many blessings, seeing Moses himself for lack of this, came short of the promised Canaan. If men fear and doubt with Peter Math. 14.30. no marvel if they sink with Peter. And great reason there is, that the same saying should be applied to such as doubt of temporal promises, as Christ applied to Peter (vers. 31.) Oh thou of little faith, wherefore dost thou doubt? Now to prevent all prejudicated opinions, concerning this which hath been spoken: Note by the way, that when we affirm that the lack of necessaries, is to be imputed to the lack of faith, in apprehending the promises, we do not call that saith of God's servants into question, which they have in Christ jesus, for apprehending the pardon of their sins, and his righteousness, whereby they are justified before God; for we affirm, that a man may have faith to justify himself before God, and yet want faith in apprehending a temporal promise. So then, 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 sort of faith is termed temporary faith, and so termed, because the object it eyeth, is some temporal thing, this apprehendeth only temporal promises. Both which sorts of faith is required in God's servants: the power of one, to keep his soul to eternal life. The other, to preserve and provide necessaries for the body, while God shall give him life; for the just shall live by faith. Now these two sorts of faith being diverse in respect of their several object, each of them ought to be referred to his proper object. Eternal, or justifying faith, to eternal promises: and temporary faith, to temporal promises. So then, as you say (and that truly) whosoever cometh short of heaven, it is because he wanteth faith, in apprehending the eternal promises. So we affirm (and that truly) that whosoever wanteth bread, it is because he lacketh faith, in apprehending the temporal promises. And these two kinds of faith are both the gift of God, and enemies to doubtings: So doubtings are fruits of our corrupt nature, and mere opposites to faith in any of the promises, which doth deprive us of many blessings. And so I pass from this third thing required in prayer, it must be without doubting; unto the 4. set down by james, that it must be desired for the true ends, not to consume it upon our lusts. That we ought to aim at the true ends, which indeed is the glory of God, when we pray for any thing, our Apostle doth plainly prove 1. Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. The glory of God ought to be the centre of all our actions, as well of prayer, as of any other action. And the truth is, this is the true rule of prayer, to ask, not so much because we would receive, as we do because God hath commanded us, and we believe that God will give us the thing petitioned, not for our prayers sake, but because he hath promised. To ask in this manner, is to ask for the true ends, that we may not consume it upon our lusts. To ask, because God hath commanded us, do show our obedience: To believe that we shall have the thing we ask, because he hath promised, doth manifest God's faithfulness, and both makes for the advancement of his glory.  
Now that the not-walking by this rule, doth deprive us of the thing petitioned, we need use no other place than that of james before quoted, james 4.3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. Men (as one saith) often seek Bona, good things; Non bene, not in a good manner. If it were not only for some hope they had to receive some benefit by Christ, many would (as the Prophet speaketh Isay 53.3.) hide their faces from him, they would despise him, and esteem him not. The principal drift of their seeking to Christ, is their own ends. They seek him for their own benefit, more to receive, then by their receiving, God's name might be glorified, by which means they do not to their comfort find; he will not be found of such seekers. These seekers do altogether befool themselves in their search, because they altogether aim at their own ends. Now if any of the petitions of the Saints of God be infected with this disease, if they seek in their requests at any time, when they pray, Aliud pro illo, aliud prae illo, something instead of his glory, something besides his glory, some thing with his glory, some thing before his glory, and do not seek every thing for his glory. No marvel if they seek and miss, seeing they seek amiss. And thus from that 4. I proceed to the last thing required in prayer: we must pray, for what we do pray, according to his will. The will of God (although in respect of himself is but simply one) in respect of us is twofold. The one is secret, not revealed to Angels or to men; This is altogether incommunicable, neither can these secrets be known to any, but the Trinity, and for any to strive to dive into them, is too much curiosity. The other is revealed, the knowledge whereof is left obtainable by man; for the great God of heaven and earth, hath been pleased to have been examined, ad perpetuam rei memoriam, and hath left his will (so much of his will as is necessary for man to know) registered in his Word, which will must be the only directrixe of all our requests, If we ask any thing (saith St. john) according to his will, according to his will revealed in his Word. That all our petitions, either concerning soul or body, aught to be framed according to Gods will, I think it's not denied of any. But here lieth the question; when are our petitions agreeable with the will of God? Some affirm that the particle, If, doth make the petition accord with the will of God, but without ground from any part of his word. And therefore we affirm, that, If, in prayer for temporal things, doth not make the petitions accord with the will of God, but it doth altogether make it disagree from the will of God, for our petitions are agreeable to the will of God, when they are agreeable to his word. Now our petitions for outward things, are agreeable to Gods will, not when we put in this word If, as to say, If it be thy will to give us this or that; but they are agreeable to his will, when the thing we desire God to bestow upon us, is both commanded and promised. This is that which doth make our petitions agreeable to his will. And therefore when we are to pray, either for any favour, or for the removing of any affliction, we must consider with ourselves, whether it be within the compass of this rule, namely, whether God in his word doth command us to ask such a thing, which we desire to have, and whether he doth promise upon our calling, to bestow it upon us; and not rudely, and unadvisedly, nay ignorantly upon all occasions, run to God only with an If. Hence it is, when the Saints do come to the throne of grace, and solicit God in jesus Christ, for any favour, that the holy Ghost doth put them upon that issue, Vbi libellus, produce your evidence, where have I commanded you in the Scriptures to ask of me such and such a blessing? where is your warrant? Where in my Scriptures have I made any such contract, any such covenant, any such promise, to give you such or such a thing, which ye desire of me? Now if the Saints so praying, are able to produce their evidence, and say unto the Lord, Lo, here is our warrant, thou hast commanded us in thy word to ask this thing which we now desire, and therefore in obedience to thy command, we have this boldness to come unto thee; and lo, Oh Lord (pointing as it were with the finger to the place) here is our evidence; in thy Scriptures thou hast made a contract, a covenant, a promise to give us the thing we now desire. If I say the Saints can thus answer the Spirit, and produce their evidence, as aforesaid, their petition is lawful, and they may lawfully charge God with his promise, his contract, his covenant. But then when the Spirit of God puts them to that issue, Vbi libellus, produce your evidence for what ye ask, and they are not able to produce any, either commandment, or promise, deducted from his Scriptures, he may (as one saith) justly plead, and answer such Petitioners, with a Non est factum, I made no such promise. Wherefore when men pray unto God for such things, as have no ground from his Word (notwithstanding they thrust in an If) they shall be sent away empty, the Lord will plead to such petitioners, Non est factum, I made no such promise. He delighteth not in such babbling. It is a common evil among many men professing Religion, to pray for all things, but scarcely believe any thing. They will pray for all things that can be imagined with an If, but with an If, or without an If, they can believe but little; for when the son of man cometh (Luke 18.8.) shall he find faith on the earth? It is we see then, God's word, (the Scriptures) not any man's word (this If) which maketh our petitions agreeable to the will of God. And did not Christ labour so to instruct his servants, that they should ask for nothing, but for such things which are wellpleasing to God, Dum brevi & dilucida formula complexus est, quaecunque nos à Deo petere convenit, when as he comprehendeth in such a short and admiral form, what was meet to be desired?  
Huic si accommodemus preces nostras (saith Gualther) nunquam creabimus. Out of which form of Christ (saith one) excellent meditations might be gathered, concerning the thing in hand. First Christ teacheth us to pray for bread, (i) for things necessary for our present being. He commands not to pray for great things, for abundance, for superfluity. If we ask them, no marvel if we use an If. Secondly we are taught to pray for our daily bread, (i) for things necessary for the present day we live in (and not to be troubled about to morrow, Math. 6.34.) No marvel then, if we thrust in an If, praying for bread against the next day, as not content with our Omer of Manna for the present day. By this ye may plainly see, (contrary to a false imagined imputation) that we do not limit and confine Gods will to men's wills, and to what they will desire: but we confine and limit (as Christ hath taught us) man's will to Gods will, and that his desire ought not to swell above its limits. We must ask only what he hath commanded, and expect to receive only that which he hath promised. This is to ask according to his will, and to ask according to his will, ye see, is to ground our prayers upon his commandments and promises, revealed unto us in his word, his written verity; presuming upon nothing that is not therein registered, and doubting of nothing that is therein warranted. He that walketh (as the Apostle speaketh in an other case Gal. 6.16.) according to this rule, peace be upon him, and mercy, and upon the Israel of God. We have now gone over every one of these 5 particulars, which God requireth in prayer, and we see the failing in some or one of them, will cause our prayers to recoil and turn again into our own bosoms.  
But when they all meet together, they do send up our prayers unto heaven as a sweet smelling savour, God will not, nay he can not deny us the thing we desire of him, whether pertaining to this life or the life to come, because he is faithful that promiseth. Wherefore if the thing we pray for (as saith a zealous and learned Doctor) be within the compass of these things which God hath promised to give, he can no more deny our request, than he can deny himself, if (observing the things before specified) we continue in prayer. Call now to mind our former grounds, and this also will unresistably follow. The fault is in themselves, who do not obtain at the hands of God the very thing petioned. They fail in one of these particulars; either they know not the plague in their own hearts, or else they fail in the duty of charity (so that as Christ speaketh Mark. 11.25.) they forgive not when they pray, either they want faith, which is as a hand to receive the blessing, or else the thing they require is not within the compass of God's commandment and promise, or else they ask it for by-ends, and to consume it upon their lust: And then no marvel (saith Gualther) si nec exaudimur à Deo, & insuper gravioribus malis involvimur. If then thou dost ask a gift, and miss, so that thou hast just cause to be ashamed of thy hope in that particular, impute not the fault unto God, and say he was unwilling to give: but lay the fault where it is, accuse thyself and say; I was unfit to receive: either in wanting or failing in some or one of those things before specified, required in prayer. The Devil it may be contrary unto this course, will tell thee in thine care, that thou art clear in the matter, he will labour (according to his old use) to lull thee a sleep in security, and persuade thee that thou hast performed thy duty, he will tell thee, that thou hast prayed as well as any, and that thou hast repentance and humiliation enough, and that thy love doth abound, nay he will persuade thee, that thou hast faith also in the promise, and that for thy part thou dost not fail in any particular, required in prayer, notwithstanding thou dost miss of the thing thou prayest for. This he will seem also to make good by this gloss: that which thou desirest of God (although it be commanded to be asked, and promised to be given) is not good for thee. But learn this (oh thou man of God) that this is but the hissing of the Serpent, believe him not. For know this for certain, that as humiliation, and love, and faith, etc. is the gift of God: So the Lord never giveth them to any, but withal he giveth the thing faithed. For if they affirm, they have humiliation, and love, and faith, and yet have not the thing faithed, (i) they miss of the very thing mentioned, which in their petition must be the thing faithed, they make God a deceiver, because he never gives the one without the other; if he gives faith and repentance, and the rest required in prayer, he will without all doubt give the thing desired too. And therefore when we beg, and go without the thing desired, it is (as we said before, it cannot justly be denied) because we fail in some or one of those things required in prayer. But stay (say some) you run on a pace, what? are none deprived of temporal blessings, but upon the want of faith and repentance, or upon their failing in some or one of those forenamed particulars? what then shall we think of many of God's dear children, who for the Gospel and truth's sake, in case of persecution, are not only deprived of things necessary for this life, but also of life itself; what? shall we impute these their sufferings to their want of faith and repentance, or to their failing in any other particular; what? may they also pray absolutely to be deliured? and if they are not delivered, is the fault theirs too? To remove this doubt (which some think doth contradict the point in hand) we are to consider, that persecution for the testimony of faith, and a good conscience, is the legacy and portion of the faithful, as appeareth Math. 10. when our Saviour doth tell his Disciples, that they were sent forth as sheep among wolves, and that they should be hated of all men for his name's sake, and that many would think, that they did God good service to kill them, joh. 16.2. and therefore he tells them vers. 33. that in the world they should have tribulation. Neither is this the portion only of the Apostles, but also of every one that believeth by their preaching, for all (saith the Apostle 2. Tim. 3.13.) that will live godly in Christ jesus, shall suffer persecution. Now this portion of the Saints is not to be accounted (neither is it) a plague, or a punishment upon them, but a blessing, as appeareth by our Saviour's words Math. 5.10.11. Blessed are they which are persecuted for righteousness sake, etc. which words St. Peter repeatingly useth 1. Epist. 3. and 4. chap. and the 14. verse. Hence it was (as I conceive, seeing to be persecuted for the truth is such a blessed thing) that those tortured Saints (Heb. 11.35.) accepted not deliverance, that they might obtain a better resurrection: And this made St. Paul Act. 21.13. willing and ready, not to be bound only, but also to dye at jerusalem for the name of the Lord jesus. The promises being rightly considered, it will follow that we have no warrant to pray at all against persecution, that we shall not suffer, seeing it is our portion, yea and a blessed portion too, neither would this petition (put case a man did pray) be agreeable to Gods will (which was the last thing required in prayer,) because he doth not (for aught I find) command us to pray against persecution, and promise us that we shall not suffer. All the prayers that they are to make in this case, must be to desire the Lord, that he would give them strength and patience manfully to persevere in the truth, and that he would make them instruments of his glory. In a word then, when the Saints of God in case of persecution for the Gospels' sake, are taken, and by wicked hands deprived of temporal necessaries, as of goods, live, liberty, and life, and all, we impute not these their sufferings to their want of faith and repentance, (it is their portion, and they suffer it joyfully, Heb. 10.34.) Neither to their failing in any other particular, (God never promised that they should not suffer) but we say as Christ speaketh Math. 10.18. They are brought before Kings and Governors for God's sake, for a testimony against them, and the Gentiles. And indeed the sufferings and persecutions of the Saints, do exceedingly redound to God's glory, 1. Pet. 4.14. So in this case, notwithstanding the Saints do suffer, the promise of God, concerning outward things, is not nullified, but is still in force; and fast to the believer. Neither doth this hinder us from praying absolutely for temporal necessaries in time of freedom, neither can it prove that the fault is not ours, if in any other case we are deprived of them. For to be deprived of them for the Gospel's sake, is a blessing, and the portion of God's people, but in any other case it is a plague, and a punishment for sin. The first maketh for the advancement of God's glory, the latter is to work in those, upon whom it is laid, humiliation and repentance. So that now (the answer of this question being rightly understood) we are come again clearly without rub to our former ground. It is this, when we beg and go without a gift, the thing desired; it is because we want faith and repentance, or fail in some, or one of these particulars, required in prayer, for as much (saith Cyprian upon the Lord's prayer) as all things are Gods, he that hath God, can want nothing, if he himself be not wanting unto God. What now (dear beloved) doth all this doctrine tend unto, but to the humbling of us in our wants, as also to the justifying of God in all his proceed? First it doth serve to the humbling of us in our wants in that, by reason of our weakness and corruptions, we have made ourselves unworthy of many temporal blessings. Oh than whatsoever thou art, whensoever thou prayest unto God, and he will not be found of thee, retire quickly to thine own heart, be jealous of him, (he is deceitful) and say unto him, Oh wretch! thou hast caused my loving Father to frown upon me, and cover himself in a cloud, so that my prayers cannot pass through, either thou regardest sin, and hidest corruption within thee, thou art stubborn, and wilt not be mollified, or else thou art hardened too much against the face of thy brethren, either thou doubtest and waverest at the promise of my loving Father, and dost even call his faithfulness into question, who hath always been faithful unto me, or else thou dost aim too much at thy own end, ask what thou desirest (according to thy old custom) to consume it upon thy filthy lusts. Say (I say) unto thy heart, Oh, hinc illae lachrymae, (be not beat off it) here is the fountain of my grief, why my Father is angry with me. Let him not shift thee off, with this or the like poor excuse. The Lord doth not see it good for thee; but rather tell him plainly thou knowest, the Lord doth see it good for thee, because he hath both commanded thee to ask it of him, and hath also promised to give it, but thou, Oh false heart, with some or one of those before specified, hast made me unworthy of the thing which I have asked, unsufficient to apprehend the promise, and to receive it. To bring the heart to this examination, is an excellent means to work in him humiliation, and certainly it will keep him in the better awe. This being thus performed in the first place, it will also in the second place justify God in all his proceed, for when we ask a lawful petition of God, and go without it; If then we acknowledge that the fault is our own, if we do not receive it, we do thereby submit ourselves to God's justice, and acknowledge that whatsoever the Lord hath done unto us, in depriving of us of such or such a blessing, or continuing upon us such or such a punishment, it is all but just: there can be no aspersion of severity, no imputation of iniquity laid upon his Majesty. Yea by this we acknowledge (nay our sins, our weaknesses, our infidelity, our corruptions have taught us to yield) that all is just, and that there is not the least mixture of wrong in his proceed. In a word, by this we acknowledge (as David saith Psal. 51.4.) that he is just in speaking, and clear in judging. Such then as maintain the contrary doctrine, do teach men to arrogate too much to themselves, and to give unto God too little. 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, and therefore we may boldly say of thee, as our Saviour of the plant not planted by his Father Math. 15.13. thou shalt be rooted up. Thou hast rob God of his glory, thou hast deprived us of many blessings, & a long time lulled us asleep in too much security, as also blinded us with too much ignorance. Stand fast then (oh ye that have put your hands to the Lords plough) in that liberty, wherewith Christ hath made you free; hold fast the profession of your faith without wavering: Let no man take your crown; and to use the words of St. Peter 1. Epist. 5.10. The God of all grace, who hath called us into his eternal glory by Christ jesus, after that ye have suffered a while, make you perfect, establish, strengthen, settle you, to him be glory, and dominion, for ever and ever, Amen.   

EPILOGUS.  
THe manner of our proceeding (ye may dearly beloved see, who are contrary minded) in proving what we affirm, concerning prayer, is by a true rule; for what we persuade any to observe, for that we bring a commandment, and for what we encourage any to believe, we show a promise. This is not the rule of Heresy, but of Verity. And therefore if any one shall but endeavour to contradict this which hath been said for absolute prayer, for temporals, I would entreat him to walk according to this rule. Trust not in a staff, which is but as an Egyptian reed, think not with arguments to contradict commandments, neither bring reasons against express promises. For when men (as one neatly presseth) present reasons of probability, of verisimilitude, of pious credulity, not deduct out of the Scriptures (or by them oppose commandments) they fall into that regular irregularity, and into that constant levity, which Augustine justly makes the character and specification of an Heretic, to seem to proceed upon reasons, and not deduce those reasons from the Scriptures. Howsoever if reasons do seem to have some footing from the Scriptures, if they contradict a commandment, or nullify a promise, know this, that they seem only to have that, which they never had. For we believe, and believe truly, that 1000 arguments and reasons are not able to contradict the least of God's commandments, or nullify one of his promises. If then ye will rely upon arguments and upon reasons, to prove your assertion, we cannot join with you, but we will join with you in that issue, Vbi libellus; where is your evidence, where is your commandment from God's Word, to prove that it is our duty to pray as you say? And where is the Scripture to prove, that the promises for temporal necessaries are conditional? If ye will not, either in your disputation or writing, observe this rule, lay your hands upon your mouths. For (if ye observe not this rule in what ye speak or write) we believe and believe truly, that we are not bound to believe you. Take heed (specially you that are sent to teach) how ye teach the contrary; for if ye produce not a commandment to prove what (either in this matter or any other) you teach men to observe, you declare unto all men that you come in a message, but not of Christ's sending: For all those that come with commission from Christ jesus, teach men (Math. 28.20.) to observe that (and that only) which he hath commanded them. Wherefore before we conclude this our discourse (good Christian brother, unto whose view these our lines shall come) I would in the name of Christ jesus entreat of thee these things: First that thou wouldst peruse all the promises with a single eye, without respect of persons. Let not the truth of God far the worse, or be disesteemed, because it doth pass through the mouth of his weakest and meanest servants. Inquire not what he is that speaketh, but what is spoken. Esteem the truth as it is, from whomsoever it cometh; buy it, but sell it not, for great is the truth and prevaileth. Say not with thyself as Christ's countrymen said Mat. 13.55. Is not this the Carpenter's son? and are not his brethren and sisters with us? But rathet say (if thou art instructed but by a woman) as that Prophetical Prince & Princely Prophet David said to Abigall 1. Sam. 25.32. Blessed be the Lord God of Israel, and blessed be thy advice, and blessed be thou which hast taught me to know the counsel of the Lord. Be not in any wise offended at us, neither be carried away with supposals. Imagine not evil in thy heart, for in so doing thou wilt bring more evil upon thine own head, than thou art ware of. Concerning ourselves, we confess 1. Cor. 3.5. that we are but the Ministers by whom ye believe, and that which we speak is no uncouth and novel opinion (as some judge it) for we have delivered no more, but what we have received. Moses taught it to the Israelits, Christ to his Apostles, his Apostles to their hearers, and other Ministers to their Congregations, and we do but raise that from the dead, which a long time hath lain buried in the pit of oblivion. Receive it then as an ancient truth, not as a novel opinion. The second thing I would desire of thee, is, that thou wouldst not exercise thy wits in carping and quarrelling against phrases or passages, or against any of our quoted Scriptures, against which thou thinkest thou mayst except as not so pertinent to the purpose; let not that overthrow the authority of all the rest, but rather I would entreat thee (after due examination) thou finding some (nay if but one) Scripture which is to that purpose, that that may be sufficient to persuade thee of the truth of the point, we have now affirmed. For know that the Scriptures are not delivered by tale, but by weight, one place is sufficient to prove a doctrine. And lastly I beseech thee, consider well with thyself, that the point we affirm, is for the faith, and the use of it is (as ye have heard) to humble man in his wants, and to justify God in all his proceed. Beware therefore, do not rashly contend against it. Remember that old saying, Deliberandum est diu, quod statuendum est semel. Turn over and read with good consideration, the leaves of the sacred Bible, before thou publicly oppose it. It may be some thing may lie hid (yea concerning the thing in question) under those sacred leaves, which thou didst never yet consider. First learn what thou holdest, then teach it. Fellow (as in this matter, so in others) St. john's counsel in his 1. Epist. 4.1. Try the spirits whether they are of God, and being tried, then do as St. Paul exhorteth 1. Thess. 5.21. hold fast that which is good, and the Lord give thee understanding in all things. And by his spirit direct us all in all truth, enabling us to walk in the truth, preferring God's glory before all things, that so we laying up for ourselves a good foundation, may enjoy the crown. I will add no more, but conclude with that of the Apostle 1. Cor. 10.15. I speak as to wise men, judge ye what I say.   

An Answer to Mr. Norrice his 5 Arguments, framed against praying absolutely for temporal things: the Preface of which Arguments (as 'tis written with his own hand) runneth verbatim thus; delivered at Gayden the 29 junij, against praying absolutely for temporal things, without any condition expressed or employed, and that they want faith that do not obtain them, being granted to be necessary for the present use.  
BEfore we come to speak of these Arguments, it shall not be unmeete to speak something of the Title or Preface. Concerning the Preface, we are to consider in it these circumstances: First these Arguments (you say) were delivered. Now they being delivered, and that publicly too, I make no question but it was done with deliberation and consideration, for otherwise you will come within the compass of the Prophet's woe, Woe be to him, that performeth the work of the Lord negligently. Now if you spoke what you did speak upon deliberation and consideration, if your Arguments prove unsound, unsufficient, and are found to be as so many arrows shot against the truth, your fault will appear to be the greater, and certainly you must bear your own blame, and be content to acknowledge your fault, wherein you have offended.  
Secondly you say again, it was delivered against praying absolutely for temporal things, without any condition, etc. By which words you condemn as a sin, absolute prayer for temporal necessaries. Now if it be a sin (as you affirm, for if it be no sin, why do you reproove it?) to pray to God absolutely for temporal necessaries, than it must needs be the breach of a law, for (saith St. john) sin is the transgression of the Law. 
1. Epist. 3.4  Now if you cannot find a Law (for my part I find not any) against this kind of praying, you went, but God never sent you to reproove it; for he sends his messengers to reproove no more, but what his word doth condemn as a sin. And therefore herein (unless you prove the thing before specified) you must confess your failing.  
Thirdly you thrust in your Preface this word (employed) which word had you not expressed, all your Arguments (as you yourself shall confess) would not have had so much as any colourable show against that thing, against which you framed them. But of this word more hereafter.  
Fourthly you profess also that you framed your Arguments against this position: That they want faith (these things being prayed for) that do not obtain them. Concerning which we thus answer, that (upon prayer made for temporal necessaries) the want of them is not to be imputed to the want of faith, if we understand faith according to the general definition, as it is defined Heb. 11.1. which is as well the evidence of things eternal as temporal, that is, as it apprehendeth both eternal and temporal promises, promises both concerning life and godliness. I say not (I say) that those who upon their prayer do not obtain temporal favours, do altogether want faith, or have no faith; for I affirm that a man may have faith in apprehending the eternal promises, for the pardon of sin, and life eternal, and yet want faith in a temporal promise, for a temporal blessing, unto the want of which faith in a temporal promise, or to the failing of some, or one of faith's companions, I impute the want of these outward necessaries, as it doth more fully appear by that which we have said in defence of our tenant, concerning absolute prayer, unto which for your better satisfaction, I refer you; and so I pass from the Title or Preface to the Arguments, as I find them in order written with your own hand.  
Before we come to speak what we think of them, or to show wherein they are failing; know this (or rather call it to remembrance) by the way, that for any one to frame Arguments, to the intent to contradict commandments, or nullify promises, is no better than publicly and openly to resist the truth. And Augustine (as one saith) maketh this (and that justly) to be the character and specification of an Heretic, to seem to proceed upon reasons or arguments, which have no sound footing from the Scriptures, and such arguments have no sound footing from the Scriptures, when they contradict a commandment, or nullify a promise. It had been well, if these ensuing Arguments had been free from oppugning those particulars. The Arguments as they lie in order, are these.  

Mr. Norrice his first Argument.  
THose promises that have employed conditions in them, cannot absolutely be relied upon, or expected, for our faith is grounded upon the promises.  
But the promises of outward things (although but necessary) are so:  
Therefore they are not absolutely to be relied upon or expected.   

This appears in 2. cases.  
1. Of chastisement and correction, 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 the example of the jews Lam. 4.4.5. where the parents & children died for want of bread, and through extreme famine. Yet they are not charged to want faith for this, neither is faith so much required in those cases, as humiliation and 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 is a special testimony of God's love, Rev. 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 & grace, have been brought to the greatest exigents and wants, as in Heb. 11.37. they were destitute, afflicted and tormented, etc. 1. Cor. 11.27. Paul was pinched with hunger & thirst, with cold and nakedness, and Luk. 16. Lazarus was in extreme poverty and died, yet these were full of faith, and of the spirit of God. Now who would endure these trials and distresses, if by faith and prayer he may remove them? or with what warrant can he absolutely pray against them, seeing no promise that shall be spared, yea 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 absolute intended.   

Answer to the first Argument.  
THis Argument is to be answered negando, by denying your Minor proposition, for sure I am it is altogether untrue, and contrary to sound doctrine. To make this appear, we are to consider, that Gods will (so much of his will as is necessary for us to know) is revealed in his Word, 
john 5.39.  his Scriptures, unto which our Saviour referreth the jews for to inquire of him, Search the SCriptures, they are they that testify of me. Now the Scriptures, Gods written verities, are absolutely sufficient to instruct us in all saving knowledge, as Paul affirmeth 2. Timoth. 3.15. Thou hast known from a child the holy Scriptures (speaking of Timothy) which are able to make thee wise to salvation; 
Chap. 1.21.  or (as james saith) to save thy soul through faith, which is in jesus Christ.  
Now whereas you affirm that the promises for temporals are conditional, notwithstanding in the whole Scriptures there is no condition expressed, what is it else but to affirm that God hath not revealed so much of his will in the Scriptures, as is needful for us to know; and that the Scriptures are not sufficient to make the man of God perfect? Your own words in this matter shall be your judge, you say that this position of yours, namely, That the promises for temporal things are conditional, is one of God's truths (for you press it upon men to believe it as a Truth from God) and yet you say, that God hath not expressed this Truth is his word, for you say it is employed. Now it being employed and not expressed, it is no Scripture, for if it be not expressed, it cannot be written, if it be not written, it is none of God's will, because Gods will (so much of his will, as we must know, or believe) is all written. To which purpose saith Christ in the place before quoted, Search 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures.  
So then to affirm the promises of God for temporal things, are conditional (according to your own words) is a doctrine of man's own invention, and not of God. And certainly to make the best of it, it is but as one of the Pope's unwritten verities. Unwritten you confess it is, for if any man should but ask you where in the Scriptures doth God say the promises are conditional, you have nothing to answer (for aught I know) but this, The condition is employed. To those that come in a pretended message from Christ, to beat down the power of Satan, and have no better commission from Christ, than this, the Devil may boldly say as he did Acts 19.15. Qui vos? jesus I know, and Paul I know, but who are ye? I would I had no worse enemy than you.  
Wherefore I beseech you, beware how you maintain any thing for God's truth, which is not written (its a chief pillar of the Romish Church) lest it be said to you, as Paul speaketh, 
Rom. 2.22.  Thou that abhorrest Idols, dost thou commit sacrilege?  
Now for those 2 cases which you allege for the proving of your Minor proposition (as it will appear) is not any thing at all to the purpose. For your Minor proposition being denied, you labour to prove it by these cases thus: First (you say) the Lord for the sins of his people doth strip them of outward comforts, sometimes in part, sometimes wholly unto death; ergo the promises of outward things have conditions employed in them, and are not absolutely intended.  
Alas what is this to the purpose? or what colour is there in it to prove, that the promises are conditional? for you know and must needs confess, that the Lord Levit. 26. and Deuter. 28. made absolutely to his people Israel, precious promises. In which promises there is no condition employed. It is true indeed those promises were made upon condition of their obedience, as appeareth in both chapters, If thou obey the Lord thy God, all these blessings shall come unto thee: Which condition may be turned participially thus; Thou obeying the commandments of the Lord thy God, etc. The condition in these his promises lieth on their part, If thou obey, that is, thou obeying his commandments; Gods part is absolute, all these blessings shall come upon thee: Do what I require of thee, and all these blessings (without all doubt) shall come upon thee, But if thou wilt not obey my commandments, (i) thou disobeying my commandments, all these curses shall come upon thee. As thy obedience shall be rewarded with such and such blessings, so thy disobedience shall be punished with such and such curses. The children of Israel found the word of God true in these particulars, for so long as they kept the commandments of their God, and walked humbly with him, which was the thing he required of them, he was as a wall of brass unto them, and they wanted nothing of that which he promised them, as the whole current of the old Testament doth plentifully witness. But when they broke his covenant, and did not observe that condition (obedience being all the conditions too) which was made between God and them, he brought upon them those plagues which he had threatened. For Israel (notwithstanding they were a chosen people) were very rebellious and unthankful, as the Lord complaineth of them Isay. 1. The Ox knoweth his owner, but my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evil-doers: They have forsaken the Lord, they have provoked the holy one of Israel to anger. Read that 105. Psalm, there is a whole catalogue of their rebellious proceed, and how the Lord dealt with them. And to the end the Lord would have no imputation of severity laid upon his Majesty, for dealing with them as he did, and that no man should once imagine, that he did fail in his part in the least particular, but was faithful in all his promises, he made it appear to all the world, that his proceed with them were just; for saith he Deut. 39.22. to the end of the chapter, Their children and the nations shall say, when they see the plagues of that Land, wherefore hath the Lord done this unto this Land? what meaneth the heat of this great anger? Then men shall say (vers. 25.) Because they have forsaken the covenant of the Lord God of their fathers, which he made with them, when he brought them forth out of the land of Egypt. Here is the Lords proceed cleared by the confession of all the nations, and the fault laid upon the people, as Ezechiell also witnesseth Ezech. 39.23. as also the Prophet Isay prooveth, Isay 59.2. to the end of that chapter, Your iniquities have turned away these things, and your sins have withholden good things from you. Now concerning that place Lament. 46. which you produce, thinking to prove your position, I beseech you call to mind (I know you know it) that the Lord had a long time before told them, that if they would not hear and obey, he would bring upon them that plague of famine, which the Prophet did there bewail. This appeareth Levit. 26. and Deut. 28. where the Lord tells them, if they did not walk with him in obedience, that they should be compelled to eat the flesh of their sons and daughters, for want of other meat.  
Now Israel rebelling against the Lord in breaking his commandments, (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 corn and wine, and wool, & flax, he brought upon them this grievous plague, as it is vers. 10. the pitiful women (according as he had threatened) did eat their own children for want of other meats. Neither doth the church go about to excuse herself, or lay the least aspersion upon God for this: for she doth ingeniously confess, 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 believed, that the enemy should have entered into the gates of jerusalem. Ah (saith she) but our sins (contrary to all the world's judgement) the sins of our Priests and Prophets have caused it. Which words she repeatingly useth from the Prophet jeremy chap. 5.31. as if she had said, Our Prophets prophesy falsely, and our Priests bear rule by their means, and we love to have it so. Wherefore (saith she again Lament. 1.18.) The Lord is righteous, for I have rebelled against his commandments. What now was the cause of this plague? your own words shall be the answer, The Lord did visit them thus for their sins. What then? would the Lord have laid upon them that plague had they not rebelled? Surely no. For had they not broken God's covenant and rebelled, they had remained in their own borders, and had plenty. And therefore from the promises, and from your own words, we conclude, that the cause why the jews were punished with famine, was because they wanted both humiliation for their sins, 
Zach. 7.7.  they harkened not to the words which the Lord cried by the former Prophets. The plague was still in their own hearts, as also because they wanted faith; they could not believe 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 sins 
* 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 go together.  
And whereas you say, Who will bear any correction, if by his faith he may presently remove it from him? Surely for my part I know not any, but would be glad so to walk with God in uprightness, as that they might not procure his displeasure, so fare as to cause him to punish them. And I know not any, but are grieved in heart so fare to displease him, as that he must needs punish them. And lastly whereas you say, how can that be a sign of unbelief, that is a special testimony of God's love? I answer, it is true, when a Saint of God doth revolt and run backward, and it may be lie sleeping in some sin 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 soul 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 than if God, and that out of his love, do afflict his servants, going astray for their profit, that they might partake of his holiness, what doth this hinder but that they repenting and believing, 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, judg. 10.16.  
Concerning your second case of probation and trial, 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 Gospel's 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 God's servants, not to be prayed against, but rather rejoiced in, unto the partaking of which afflictions, Paul exhorteth Timothy in the chapter before quoted. Verse. 8 Now that neither of these cases do prove the temporal promises to be conditional, or contradict absolute prayer for temporal necessaries, it is plain, and you may see it further proved in that which we have said in defence of that Tenent, unto which I refer you.  
SUch things as are ordinarily denied to 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 outward matters are so as is rehearsed: Therefore, etc.   

This appears by 2. testimonies.  
1. Of St. 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 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 drink, naked, and ye clothed me not, etc. wherein 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.   

Answer to the second Argument.  
TO this I answer, that the Minor proposition is also false, for whereas you say, outward necessary things are ordinarily denied to the best of God's servants, and that they accompany not their condition, it is no such matter. First, outward necessaries (unless in case of their failing and disobedience, or when they are deprived of them for the Gospel's sake in case of persecution, which is a blessed thing, and their portion, against which they have no warrant to pray, as we have elsewhere declared) are not ordinarily denied the Saints, for David in all his observations never found it so, as his own words do witness, I have been young, and now am old, 
Psal. 37.35  yet have I not seen the righteous forsaken, nor their seed begging bread; and the Psalmist doth give the reason, Verse. 9 Those that wait upon the Lord, shall inherit the earth.  
Secondly that these outward necessaries do accompany the condition of the Saints here, (contrary to your assertion) its plainly proved. All was lost in Adam, but restored again to those, (and to those only) who are renewed in Christ jesus, and to them of right it doth belong by virtue of the promise; all the rest are but usurpers. Wherefore saith the Prophet, If ye be willing and obedient, ye shall eat the good of the Land. 
Isay. 1.19.  Which promise is confirmed by our Saviour, 
Math. 5.5.  Blessed are the meek, for they shall inherit the earth. Possess God in Christ, and in Christ ye shall possess all things necessary, if thou thyself be not wanting to God.  
Concerning those 2 places which you allege for proving your own tenant, and for confuting of ours, they serve not to perform either. For whereas you say repeatingly from St. james, That God hath chosen the poor in this world, to be rich in faith. We deny it not, neither doth it make against us, for we affirm that the Saints must not look after great matters, after riches and bravery, but they having meat and raiment, let them be therewithal content. And if they will not be content with this, but desire greater matters, no marvel if they pray conditionally, seeing God promised them no more. And how can this prove the promises to be conditional? The Saints of God are many times poor; Ergo the promises do imply a condition. How doth this hang together? I leave it to your own judgement.  
We say not that poverty is to be prayed against, for so long as the barrel of meal wasteth not, and the cruse of oil faileth not, 'tis as much as can be desired; but if our meat wasteth, and our oil faileth, we impute the cause to our failing: Faith and repentance may help that, although not poverty. Concerning your second testimony, that our Saviour Math. 25. I was hungry, and ye fed me not, etc. whence you say, that 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. Put case this be granted, what is it to the purpose? many of the Saints say you, shall want necessaries; Ergo the promises imply a condition: Or what will you conclude? must we not therefore pray absolute? If we should take this place literally, as you do, to serve your own turn, we must needs conclude from the former verses, that all the Saints that either were, are, or shall be, never wanted, but had some overplus to help others: for our Saviour witnesseth (for he speaks to all the Saints in general) that they were all feeders, all cloathers, all visiters of others. So then I understand that of our Saviour from verse the 34. to the 41. to declare the admirable communion, help and comfort, which the Saints of all degrees do administer one to another, which is an absolute proof that they are all the servants of God, because they love one another. And concerning that which you urge from vers. 41. ad finem, I conceive it thus; Our Saviour in those words doth upbraid the wicked, and tells them that he hath nothing to do with them, and that they shall miss of their aim; for (as if he had said) You denied me before men, and now I deny you: You shown no kindness of me in my members, and now I will show you none: You saw my members persecuted for the truth, and put in prison, etc. but you did not (as your duty was) comfort, relieve and visit them, but rather if I was but a little angry, you helped forward their affliction: You love not these my sons, which were begotten, and yourselves must needs confess, you cannot love him that begetteth, out of your own mouths I will condemn you, (what need we any more witness?) Abite maledicti, etc. judge righteous judgement, wherein doth this prove the temporal promises to be conditional? or confute absolute prayer for them?   

Mr. Norrice his third Argument.  
THat which never did 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 condition, nor annexed to them.   

This appears by 2. places.  
1. 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 knows love or hatred, by all that is before him, vers. 1. which would not be so, if there were any certain bettering of the outward estate by faith and grace.  
2. Math. 5.45. Your heavenly Father maketh his sun to rise on the evil and on the good: and sendeth rain on the just and unjust: 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.   

Answer to the third Argument.  
TO this Argument I must answer as to the former negando, by denying your Minor, and that justly too; for Faith & Grace have put a certain difference between one and another, and between their posterity too; as the Scriptures do plentifully witness. He blesseth the seed of the faithful in outward things, for the integrity of their parents, and plagues the seed of the wicked with outward punishments, for the sins of their fathers. To this purpose read the second commandment, and compare that of the Proverbs with that of the Psalmist, 
Chap. 20.7. Psal. 34.16.  The just man walketh in his integrity, his children are blessed after him. But the face of the Lord is against them that do evil, to cut off the remembrance of them from off the earth. See Proverbs 10.7. and compare that of the Psalmist 102.28. with Psal. 37.28.34. and with that of job 21.19. and then tell me (and tell me truly) whether faith and grace did never put any certain difference between one and another in outward things? The wicked (it is true) may flourish like a bay-tree for a while, but wanting faith and grace, they are quickly gone; a man may seek them, but shall not find them; but faith and grace do establish the just. Peruse the 37. Psalms from the beginning to the end, and it will plainly appear. And we see by experience, how mercifully the Lord doth deal with the posterity of those, who do walk in uprightness; and how he doth bring to nothing in a small time, the great revenues of those who are profane and enemies to piety.  
Concerning those 2 places which you produce to prove your position, you do greatly mistake the meaning of the holy Ghost in them; for the meaning of the holy Ghost in that of Eccl. 9.1.2. is quite contrary to your interpretation, for your interpretation is according to the judgement of the world, which judgement the holy Ghost doth condemn, as appeareth vers. 3. for (saith he) this is an evil among all things that are done under the sun. Men of the world judge it so; But what then? Because they say there is no difference between the just and the unjust, concerning these things, must their sayings therefore be true? Alas it is no such matter. For the Lord doth sharply reproove all those, who do say that faith and grace do put no certain difference in this life, concerning outward things between one and another. For he saith that such words are stout words against him, as appeareth Mal. 3.13.14.15. verses, for saith the Lord, Your words have been stout against me: But the people said, What have we spoken so much against thee? Unto which question the Lord made this answer, Ye have said it is in vain to serve God, etc. and now we call the proud happy; Yea they that work wickedness are set up, yea they that tempt God, are even delivered. For this purpose see job 21.15.  
To say that faith and grace do make no difference between one and another in outward things, is we see to speak proudly towards God. David (we must confess) was almost persuaded that his faith and grace had put no certain difference between him, and the wicked, in outward things (for he said, I have cleansed my heart in vain) until he went into the Sanctuary of God, but then he found a difference, as is proved vers. 37. yea and that a plain difference too between him that serveth God, and him that serveth him not.  
The second place that you allege to prove your assertion, is in Math. 5.45. Your heavenly Father maketh his sun to shine, etc. whence you say that the very same dispensation in outward things, belongs to one as to another. You say it indeed, but you have not proved it, neither can you prove it by the Word of God. For (which indeed doth put a special difference between one and another) there is a special difference in the dispensation of outward things. It is true, the Lord out of his abundant goodness, doth give gifts and blessings to all, to the just and unjust, but such blessings do not (as you say) belong to all. They belong to the just only, because they are promised only to them, even so many as are restored by Christ jesus. God hath given to them Christ, and with him all other outward necessaries, and by virtue of his promises, they may challenge them to be theirs. And the Lord gives it them by promise. Now the Lord doth give the wicked many blessings, but not by promise. Neither can any wicked man gather any such promise out of the Word of God, as that the least favour belongs unto him. And hence it is that it is generally received for truth, that the wicked have all they have, not for their own, but for the righteous sakes. For were it not for them, the wicked should all suddenly perish. The Lord would in a moment, as job saith, cause them to vomit it up, 
job 20.15.  and cast it out of their bellies. So that we see these outward things are diversely dispensed upon the sons of God, and the Imps of the devil. The Lord gives them to the Saints as he gave Abraham his son Isaac by promise, but he gives them to the wicked, as he gave Abraham Ishmael, not by promise. The manner of which dispensation doth quite overthrow your tenant.   

Mr. Norrice his fourth Argument.  
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.  
1. Luk. 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.  
2. Rom. 1.10. Making request, if by any means I might have a prosperous journey by the will of God to come to you. Here is an outward benefit, yea somewhat more (seeing it was 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, james 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.   

Answer to the fourth Argument.  
IN this Argument I deny your Major proposition, a doctrine more fit to be spewed out, then to be taught in the Church of Christ, being (as was your first proposition) a chief pillar of the Church of Rome. This we will make plainly to appear. Whatsoever is man's duty to observe in God's service, that must be commanded by God, for nothing but a commandment from God, can make a man own a duty to God. This appears by that express saying of the Preacher, where he doth clearly prove, 
Eccl. 12.13  that all man's duty unto God is contained in commandments (precepts being the true ground of duties) for saith he, fear God and keep his commandments, for this is the whole of man, or the whole duty of man. This is seconded by our Saviour, when he was to leave his Disciples; for the commission which Christ gave his Disciples runneth thus, Go teach all nations, etc. 
Mat. 28.20  teaching them to observe all things, whatsoever I have commanded you. Upon which commission Calvine in his Harmony upon the Evangelists, speaketh thus: Christ sendeth forth his Apostles with this exception, that they thrust not to men their own inventions, but that they do purely and faithfully dispense from hand to hand (as it were) that which he himself hath commanded. And I would to God, the Pope would submit the right, which he arrogateth to himself to this rule, etc. But he infecteth the Church with his own trifles, etc. Now if any man shall teach men to observe any thing as a duty, which God hath not commanded, 'tis beyond his commission; a created worship, a worship of his own invention, which God never required.  
Now whereas you make examples without the authority of any commandment, to be the ground of a duty, what is it else but (as the Apostle saith) to beguile men of their reward in a voluntary humility, (i) in will-worship, which is Idolatry. 
Col. 2.18.  Now you say (for the confirmation of your Major) that we are bid to follow their axamples. Quote that Scripture that biddeth or commandeth us to follow their examples in praying conditionally for outward necessaries, and we will lay our hands upon our mouths. Sure I am Christ did check this kind of praying, but I find not where he doth command it. 
Mark 22.9  These words repeated by you (we are bid to follow their examples) I think you take them from St. Peter, leaving us an example (saith he) that we should follow his steps. 
1. Pet. 2.21  He doth not wish us to follow his steps in every thing that he did, (for although every action of Christ & his Apostles is written for our instruction, it followeth not that therefore it is written for our imitation) but patiently to suffer for well-doing, which was the thing handled in that place by the Apostle, and in other places commanded: which commandment, not any example, is the ground of the duty. We confess the spirits of the Prophets must be subject to the Prophets, (i) our spirits and practices must be subject to their doctrine: And for this we earnestly contend. You would make their practices our rules, but we make their doctrine our rules, both for doctrine and practices.  
Concerning your Minor proposition, if we deny not, but grant that our Saviour and his Apostles did pray as you say, yet we deny that their examples in that particular aught to be our rule. As for those two places, 
Luk. 22.24 Rom. 1.10.  you allege the one of our Saviour, and that of Paul, it shall not be unmeete to say some thing of them, to show your unadvisedness, that you would from these sayings fetch in an If, into the fourth petition of the Lords Prayer; for that of our Saviour Luke 22. 
Mark 14.36.  Father if thou be willing, let this cup pass from me. St. Mark hath it thus without any condition, Abba Father, all things are possible to thee, take away this cup from me. Here he prayeth without an If, in St. Luke with an 
* The Greek word it, is taken sometimes for forasmuch as, and so it agrees with that of Mark.  If. What doth let but (according to your argument) that we may affirm, that we must pray absolutely, as well as you say, we ought to pray conditionally for temporal things? but we have a more firm foundation to build on, then upon examples to ground duties, as we have declared. Concerning this prayer of Christ, Calvine is of this opinion, that this prayer of Christ was not a premeditated prayer (sed vis & impetus, etc. but the force and violence of grief, did extort from him those words, to the which he added by and by a correction, Not as I will. As also another writer saith of these words: It was nothing then the complaint of a mind, toiling and distressed; (& nequaquam just a precatio fuit, etsi oratio vera fuit) and not a just form of praying, although it might be true prayer. Christ knew full well that he must needs dye, to work our redemption, for he came for that purpose, as he himself doth acknowledge. It was the apprehension of his Father's anger, and the horribleness of the punishment, due unto all our sins, that did even retain for a time the whole humane mind, and extracted this pitiful complaint from him. But after the power of his Divinity, raised him up, he spoke after another manner, as Matthew witnesseth, for he introduceth him, praying thus: Oh Father, seeing this cup cannot pass from me, but I must drink it, thy will be done. I beseech you now, consider well what warrant is there by these words of Christ, to thrust an If into the fourth petition of the Lords prayer? Especially seeing this of Christ is rather to be referred unto the sixth petition, he fighteth against temptations. Now if you thrust an If into the sixth, why then not also into the fift? And then notwithstanding any gloss its all Popery. That of Paul to the Romans doth show the desire he had to come unto them, to impart some spiritual gift, but he had no promise of God, that he should come unto them, and therefore it is no marvel, seeing he put in an If. And when any one do desire any thing, which God hath not promised, he must needs put in an If, for sure it is, he can have no certain assurance; he may well doubt of enjoying the things desired.  
Now whereas you say, that St. James lays down a rule, etc. If you say St. james lays down that rule for all to follow in praying for temporal necessaries, you do grossly abuse the meaning of St. james; for he doth not there speak of prayer, but did sharply reproove all those, who did peremptorily say, We will go to such a city, and continue there a year or two, and get gain, 
Vers. 13.14 Vers. 15.  when as they had no promise to live one hour, as he speaketh; whereupon he inferreth this saying, for that ye ought to say, if the Lord will we shall live to do this or that. No man knoweth whether he shall live one day (for aught any one know the day of judgement may be before to morrow) and therefore they may be justly reproved and condemned for vain boasters, who say (notwithstanding they have no promise to live a day) that they will go to any place to buy and sell two or three years, and get gain. Now whether or no this rule of St. james be a rule for us, to pray by for temporal necessaries, let the wise and discreet judge. Lastly from these words of yours (what is it then to teach that we ought not to say, If the Lord will, but directly to cross the Word of God.) I can collect nothing but this: That you speak evil of that which you understand not, and know not whereof you affirm, for you are come from praying to saying. As if there was no difference between them? Enough of that.   

Mr. Norrice his fift Argument.  
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 St. Paul had the faith of miracles, and healed diseases.  
2. Yet 2. Timoth. 4.20. he complaints that he left Trophimus at Miletum sick. No doubt but he did desire his health, and prayed for it, but could not obtain it, though it be promised that the prayer of faith shall heal the sick, jam. 5.15. because it is subject to God's pleasure and will, which shows the promises to be conditional.  
Q. If any ask then how we shall pray in faith for any outward thing, if it be uncertain whether we shall have them.  
A. 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.  
Obj. If any object, that we may pray absolutely for things necessary, as we may to do the will of God, and that his name may be glorified by us, seeing such things conduce thereunto.  
Sol. I reply that the will of God is done, and his will 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. james 1.12.  
The contrary opinion than is a speaking of God and of his administration, that which is not right, which kindleth his wrath against his own servants, job 42.7.  
It is a limiting and confining of his works and providence, to men's wills and desires; a praying against all his corrections, and trial utterly.  
It is a condemning of the estate of the righteous, and a sadding of those that aught to be comforted, a straining of the promises beyond their intendment, and the teaching of a presumptuous and unwarrantable kind of praying.  
EDW. NORRICE.   

Answer to the fift Argument.  
TO this argument I thus answer, that (if by the will of God you understand his revealed will) we deny not but that faith is limited and bounded by the will of God, revealed in the Scriptures, (i) faith is bounded by the promises of God, which are the ground of faith. Neither doth this in any measure contradict our tenant, or prove what you affirm. But if by the will of God you understand that will, whereof you are ignorant, as it seems you do, by that which you have said, (i) if you bond faith with God's secret, and not with his revealed will only, I utterly deny your whole Argument; for both the faith of miracles, and all other faith, 
Acts 19.12  have no other bound, or ground, but the revealed will of God; his promises. And that faith of miracles, and healing diseases, which Paul had, was bounded with, and grounded only upon the promises. For what the Apostle did in working miracles and curing diseases, he had the authority of an absolute promise, as it appeareth joh. 14.12. Verily, Verily, (saith Christ) I say unto you, he that believeth on me, the works which I do shall he do, and greater works than these shall he do, because I go to the Father. Now whereas you go about to nullify this promise, and to prove from that of Paul to Timothy, 
2. Tim. 4.20.  that the promises are conditional, because (as you say) Paul had the gift of healing, but could not cure Trophimus, that was sick, I answer that all you say herein is as nothing; for (say you) Paul left Trophimus at Miletum sick. Whence you also say, No doubt, but he desired his health, and prayed for it, but could not obtain it. Vbi libellus, where is your evidence to prove this? or who told you that Paul prayed for his health, and could not obtain it? Where is this proved in the Scriptures? 
Deut. 29.29  The secret things (saith Moses) belong to the Lord our God: But those things which are revealed unto us, and to our children for ever. This is not (for aught I find) revealed, and therefore it is not for you to determine. You say (and but say it) no doubt he prayed for him; another may say, no doubt he did not pray for him; a third may say, no doubt he told Paul, that he had finished his course, and would not have him to pray for his life; a fourth may say, no doubt but he recovered afterward, and was healed. Now which of you shall a man believe? or who shall decide the case, and tell us which of these doubts is true? Truly (for my part) I know not how it can be rightly resolved, unless you can call Paul or Trophimus from the dead again. Strange and lamentable than it is, that you would go about to draw a conclusion, to prove your assertion from that which is so uncertain, nay (which is more) by suppositions, and such uncertain collections, to contradict commandments, and to go about to nullify promises. And to speak truth, all your Arguments do tend to this one end, namely, to contradict a commandment, or nullify promises: And what is this else, but to contend against the truth? Review with a single eye your own proceed in these your arguments, and you may plainly see, that they are bend against the truth; for the drift of them is to establish a will-worship, a duty which God never commanded: It is to pray conditionally for temporal necessaries. For Vbi libellus, where is your commandment to prove such a duty? as also they do oppose commandments, and bend their forces to alter the nature of the promises. But they lose their labour, for cedunt arma togae, away with Arguments (blunt weapons) when commandments (sharp swords) come in place; for it may be said of them, as (in another case) it was said of old, One commandment shall chase a thousand arguments, and two put ten thousand to flight. What now remaineth, but that you confess your error (for its clear you have erred) and give them satisfaction, which you have made to err by your Arguments. And as you have taught men to observe, that which Christ never commanded, so now teach the contrary, which is, what Christ hath commanded. Neither is it (to use your own words) any disgrace for any man to revoke an error, but his praise and glory, and the testimony of an ingenious mind, and of the fear of God. Thus have I now by God's assistance (contrary to your conceit) said some thing to that which you have said, and as you requested me set down, wherein your arguments are faulty and failing.  
I beseech you (seeing it was your own desire that I should send you word, wherein they were faulty and failing) that you would not take any passage in this my answer, in the worst part, or imagine, I speak any thing to vent cholere, or to disparidge you: but rather receive it (as I writ it in defence of the truth) in love, and love shall cover all offences. And in conclusion, I pray you take notice: That it is your opinion, that is a speaking of God, and of his administration, that which is not right, which kindleth his wrath against his own servants, it causeth men to arrogate to themselves too much, 
job 42.7.  and to give to God too little. It is a perverting of the promises, beside their intendment, and the teaching of an ignorant and unwarrantable kind of praying.    

An Answer to Mr. Norrice his PROSOPOPEIA.  
A draught of Mr. Norrice his collections from certain passages and writings, which he sent about the Country, affirming them to be the assertions of Rice Boy, set down under his own hand, and in his own name, as in and by the said draught here following it doth and may appear.  

FIRST PART.  
A View of Mr. Boys assertions, set down under his own hand, and in his own name, and some others, concerning the point of absolute praying for temporal blessings in the particulars, without any condition, expressed or employed of the will of God therein, or of our own everlasting good.   

Answer to this first Part.  
THat the Reader without all If, should both constantly believe and report, that Mr. Norrice hath related no more from my writings, but what he received, he presents (as he saith in the first place) to his view no more, but a view of my assertions, set down under my own hand, and that concerning the point of absolute praying for temporal blessings, etc. wherein Mr. Norrice doth cunningly play the Sophister, even slyly possess the Reader with a bad conceit of my assertions, before ever he hath heard or seen them; as appeareth, first in that he useth the word blessings, indefinitely, whereas I use them definitely of such blessings, as God hath commanded us to ask, and promised to give. And secondly (which is worst of all) in that he doth use these words, in the particulars without any condition, expressed of the will of God therein; whereas they are words of his own addition and invention; for in all my writings there is no such matter written. Whereby he would needs (as fare as I can gather) possess the Reader with these conceits: First, that I should teach men to pray absolutely for all temporal blessings whatsoever: And not only so, but that in the second place I should tie God to bestow upon us what we please, without any relation to Gods revealed will, recorded in the Scriptures. Whereas è contra (alas miserable it is to see how it is abused) the whole drift of my writings is to persuade men to pray unto God for outward blessings, according to his will revealed, or expressed in the Scriptures; which will of God (as in my said writings 'tis plainly proved, as we shall hereafter clear) ought to be the only directrix of all our requests. I affirm in that which I have written, that all our petitions ought to be framed according to Gods will, expressed in his Word; and Mr. Norrice gives out, and that in writing too, that these are my assertions set under my own hand, and in my own name, concerning the point of absolute praying for outward blessings in the particulars, without any condition expressed of the will of God therein. Sir, you have made but a bad beginning, and (as it will appear anon) a worse conclusion. But more of this hereafter. And thus from the Title or Preface I pass to his collections. And thus they follow.   

SECOND PART.  
HE saith, 1. That this opinion is newly raised from the dead (by him and his Complices) and that it hath a long time been buried in the pit of oblivion.  
2. That to use the conditional If, (to stand with the will of God) in praying for any temporal benefit, doth argue both ignorance and infidelity.  
3. And that we may be sure to obtain the very thing petitioned, if the fault be not in ourselves.  
4. And therefore that we should not rudely, unadvisedly and ignorantly, upon all occasions, run to God only with an If.  
5. For our petitions are not then aggreeable to the will of God, when we say: If it be thy will to give us this or that: neither doth the Lord delight in such babble; but when we leave it out, and say: Lord thou hast promised to give the thing we now desire at thy hands.  
6. Neither let thy heart put thee off with this poor excuse: The Lord doth not see it good for thee.  
7. Come out then, oh thou conditional, from among the petitions of the Lords prayer, and sit down yonder, for thou wert never placed there by Christ, nor art of his planting; thou hast robbed God of his glory, and deprived us of many blessings, and a long time lulled us in too much ignorance and security, etc.  
8. That to affirm the promises of God for temporal things, are conditional, is a doctrine of man's invention, one of the Pope's unwritten verityes.  
9 For that all the promises made to the obedient, are absolute in Levit. 26. and Deuter. 28. so that if they did what was required, it was absolute, & certain they should have the blessings, and there was no other thing mentioned or employed, and so for the disobedient on their parts, the evils and punishments, threatened in these outward things.  
10. Also that the Saints may and aught, as absolutely look for temporal necessaries, and pray for them, as for the forgiveness and pardon of the their sins, etc. (contrary to Psal. 73.)  
11. That the Martyrs Heb. 11.37. that are said not to accept deliverance, did refuse it, because persecution is a blessing, and the portion of God's people, in which they are to rejoice, and therefore there is no warrant to pray against persecution at all, for it is to pray against a blessing, etc. (so the Martyrs persecuted themselves.)  
12. That when Solomon saith Eccles. 9.2. All things come alike to all, and there is one event, etc. he speaketh not as the truth is, but according to the judgement, and censure of the world, that doth so think and imagine, and therefore in the third verse the holy Ghost doth condemn it, saying, it is an evil he saw under the sun; that is, that men say there is no difference between good & bad in outward things, but all things come alike, etc.  
13 That to teach men to follow the example of our Saviour Christ and the Apostles (even in this matter of prayer and submission to the will of God) is a doctrine worthy to be spewed out of the Church, and not fit to be taught therein; for that we are to follow rules, and not the example of any, therefore though our Saviour and St. Paul did (as we confess) pray conditionally for outward matters, yet we are not to follow them, nor to make their doings our rule, it being a chief pillar of the Church of Rome, this ground, etc.  
14 That whereas St. james chap. 4.15. gives a charge to all that they ought to say, not absolutely, but with condition, if the Lord will, I will do this or that, is nothing to our purpose; for that is of saying, and this of praying.  
15 That to say when Paul left Trophimus at Miletum sick, undoubtedly he desired his health, and prayed for him, is an unwarrantable speech and groundless collection; for who told you St. Paul prayed for his health, or where is it revealed in Scripture? and therefore another may say, no doubt St. Paul did not pray for his health, etc. for my part I cannot see how it should be resolved, unless we call Paul or Trophimus from the dead again, etc.  
16 That for any to teach men to pray conditionally for temporal benefits, and with submission to the will of God expressed or employed, is to blaspheme the truth, and to teach an ignorant and unfaithful kind of praying.  
Concord. cum Originali.   

The Answer to this second Part.  
Mr. Norrice having laid down his Preface, in the next place be layeth down the particular assertions of his own collecting from my writing, but sitting them (for the most part) to make good his conceits concerning them, that so there might be some show of honesty in his proceed. And therefore to make good his reports, in the first place he setteth down a preface, pretending it to be the ground of my opinion, concerning praying for outward things. And to make that seem apparent, he doth in the next place by an idle Prosopopeia feign me speaking to his purpose; for (saith he) he saith, that is Rice Boy saith these and these things. So that the Reader must necessarily understand, that Mr. Norrice doth bring me in speaking thus: I Rice Boy do say that this opinion is newly raised from the dead, etc. Now what I have said, and what he saith (good Reader) thou shalt plainly see. And that we may proceed orderly, and omit nothing, I will speak particularly of each particular as they lie in order.  
1. The first thing collected in my writings is thus written: And that which we speak is no uncouth and novel opinion (as some judge it) for we have delivered no more, but what we have received: Moses taught it to the Israelits, Christ to his Apostles, his Apostles to their Congregations, and we do but raise that from the dead, which a long time hath lain buried in the pit of oblivion. Herein I gave you to understand, that what I held in prayer was no novel opinion, but the same as Moses, Christ, the Apostles and other godly Ministers before maintained; and that I and my Complices (so you say, though by a parenthesis of your own thrusting in) did but raise that from the dead, that is, (you could not be ignorant of my meaning before) we did but speak of that which you and your Complices kept, and still labour to keep buried in the pit of oblivion. And I pray you what was that we thus spoke of? was it not this? That all our prayers ought to be framed according to Gods will, expressed in his Word, and that all such prayers (yea for outward necessaries) were to be made absolutely to God, without doubting and wavering, etc. as in the title of my said writings is expressed. This was that opinion whereof I was, and continue still defendant. But you divulge about the country, that I and some others have raised from the dead this opinion; namely, an opinion concerning absolute praying for outward blessings without relation to the will of God, revealed or expressed in his word. Have you done well in this? I appeal to yourself for judgement.  
2. The second place in my writing is thus: Which manner of praying doth manifest both ignorance and infidelity: we know not whether it be the will of God or not, to give us such things as we ask, and then no marvel if we doubt whether we shall obtain them yea or no. A little before having showed the nature of the word If, I asked this question: In what sense is this word If, used in prayer for outward things? as it is conditional or doubtful? (for so is If taken) if conditional, then (said I) 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 only conditional, but also doubtful: We do not by this saying refer 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. By this I make it plain, how and in what manner this word If, doth manifest both ignorance and infidelity in prayer. But this you leap over, and urge some of that which follows (mingling it with some of your own) as a dangerous doctrine. And I pray you Sir, what error is there, in saying, that If, as it is a note, not only of condition, but also of doubt, doth manifest both ignorance and infidelity, seeing when we so pray, we thereby confess, that we know not whether it be the will of God or not, to give us such things as we ask. And if we are ignorant of Gods will, concerning the thing we ask, no marvel if we doubt whether we shall obtain it, yea or no. It had been well if you had presented to the Readers view the full grounds of my writings; but it seems you feared to unfold too much: for why else do you in so many particulars curtail my sayings?  
3. The third place is thus in my writings: Call now to mind our former grounds, and this also will unresistably follow: The fault is in themselves, who do not obtain at the hands of God the very thing petitioned. A little before I laid down five things, which are necessarily required in prayer, which I wish the Reader to call to mind. The five particulars (as you shall find them written) are these: First when we pray we must come to God with holy hands. Secondly without wrath. Thirdly without doubting. These 3 are recorded by the Apostle 1. Timoth. 2.8. Fourthly we must ask for the true ends, not to consume it on our lusts, jam. 4.3. Fiftly we must ask what we do ask according to his will, 1. joh. 5.14. These (especially) were the grounds which I wished you to call to mind, and then (those grounds being rightly considered) this also, I said, would follow: The fault is in themselves, who do not obtain at the hands of God the very thing petitioned. They fail (as the words immediately follow) in one of these particulars; either they know not the plague in their own hearts, or else they fail in the duty of charity (so that as Christ saith Math. 11.25.) they forgive not when they pray, etc. Now what danger is there in any thing, which I have here spoken? Do not the Scriptures teach it? Make then your quarrel with the word, and not with me. But to bring a darkness upon that which I have written, you have left out the ground upon which this saying was spoken, as also those things following, which serve to make it plain; and here you have so cunningly set down this collection, as that the Reader can not conceive, but that I affirm, a man may pray for any thing, and have it. And surely through your words and writings together, it is generally blown about the country, that Boy affirmeth, we may pray for any thing, and be sure to have it; as namely for better victuals, better , more means and great live, etc. Alas, alas! could Mr. Norrice with a good conscience draw from my writings any colourable show for such rumours? Especially seeing it was a special thing I persuaded men unto, even to frame their petitions unto God, according to his will revealed in his word? That is, (as I explained myself) I would have them ask of God, what he had eommaunded, and believe to receive that which he hath promised. But what will not many men do to cover their own failing?  
4.5. The fourth and fift places are in my writings thus: Now our petitions for outward things are agreeable to Gods will, not when we put in this word If, as to say, if it be thy will to give us this or that; but they are agreeable to his will, when the thing we desire God to bestow upon us, is both commanded and promised. This is that which doth make our petitions agreeable to his will. And therefore when we are to pray, either for any favour, or for the removing of any affliction, we must consider with ourselves, whether it be within the compass of this rule; namely, whether God in his word doth command us to ask such a thing which we desire to have, and whether he doth promise upon our calling, to bestow it upon us; and not rudely and unadvisedly, nay ignorantly, upon all occasions run to God only with an If. Hence it is when the Saints do come to the Throne of grace, and solicit God in jesus Christ for any favour, that the holy Ghost doth put them upon that issue, Vbi libellus, produce your evidence; where have I commanded you in the Scripture to ask of me such or such a blessing? where is your warrant? Where in my Scriptures have I made any such contract, any such covenant, any such promise to give you such or such a thing, which ye desire of me? Now if the Saints so praying, are able to produce their evidence, and say unto the Lord, Lo, here is our warrant; thou hast commanded us in thy word to ask this thing, which we now desire, and therefore in obedience to thy command, we have this boldness to come unto thee: And lo, Oh Lord, (pointing as it were with the finger to the place) here is our evidence: In thy Scriptures thou hast made a contract, a covenant, a promise to give us the things we now desire. If I say, the Saints can thus answer the Spirit, and produce their evidence, as aforesaid, their petition is lawful, and they may lawfully charge God with his promise, his contract, his covenant. But then when the spirit of God puts them to that issue, Vbi libellus, produce your evidence for what ye ask, and they are not able to produce any, either commandment, or promise, deducted from his Scriptures, he may (as one saith) justly plead and answer such petitioners with a Non est factum, I made no such promise. Wherefore when men pray unto God for such things, as have no ground from his word, (notwithstanding they thrust in an If) they shall be sent away empty; the Lord will plead to such petitioners, Non est factum, I made no such promise: He delighteth not in such babbling. In this long speech (I could not but repeat it all) you may plainly see, Sir, had you read it with a single eye, that which I have therein affirmed, is no more but the truth. For first, a little before I demanded this question: When are our petitions agreeable with the will of God? Which question is there thus answered: Our petitions are agreeable to the will of God, when they are agreeable to his word. Now (said I) our petitions are agreeable to Gods will, not when we put in this word If, as to say, if it be thy will to give us this or that; but they are agreeable to his will, when the thing we desire God to bestow upon us, is both commanded and promised. Wherein can you find this faulty, or failing? Which of those two do make our petitions agreeable to Gods will? Is it this word If, or else God's word think you? What? must we not when we pray to God (as in my writings I have pressed it) carefully examine and consider with ourselves, whether that which we pray for, be within the compass of this rule, namely, whether God in his word doth command us to ask such a thing which we desire to have, and whether he doth promise upon our calling to bestow it upon us? aught we not thus to do, and who can deny it? Or is it sufficient upon all occasions to come to God only with an If? Is that the prayer wherein he delighteth? What do you think then of this? put case, an honest, learned & true hearted Minister, doth for the present want means, as also a place to exercise his calling, I presume you will say in this case, pray he must. Well be it so. Now he frames his petition thus; Oh Lord, I beseech thee, if it be thy will give me one of Mr. Norrice his places; one of them at Tedbury, or else that at Horseleigh, whereby I may both exercise my calling, and also her my maintenance. What do you think of this petition? Is it agreeable to Gods will, though he here putteth in this word If, and say, If it be thy will give it me? Or doth God delight in this kind of praying? I trow you will answer, No; and conclude with me in these words, (though now recorded by you as an error) He doth rudely and unadvisedly, nay ignorantly run to God, though If be in. And doth not the word of God warrant this? Nay when men shall pray to God for this, or any other thing, as have no ground from his word (notwithstanding they do thrust in an If) shall they not be sent away empty? Will not the Lord plead to such petitioners, Non est factum, I made no such promise? Will he delight in such babbling? Are not these the things which I spoke of in my writings, and who can justly except against them? Do not the Scriptures teach so much? why then do you lash the Scriptures (as containing dangerous positions) upon my back? why have you peeced up together certain sentences, some of mine, and some of your own, and sent them to diverse as dangerous assertions? Do you not by this means labour to cast a mist before the Readers eyes, that so he can not clearly perceive my meaning? For in these your last collections, you deal very strangely, in that you do so tie them together with your own chains, as that the Reader cannot conceive, but that they do follow one the other directly in my writings, as you have here placed them: when as you put part of that, which is in the second place, first, and this sentence (he delighteth not in such babble) which is last, you have put in the middle between another saying, leaving out the ground upon which it is spoken, and all other words and passages, which I use to make it plain. This is brave dealing is it not? Do you think to make good by this means, what you have spoken? which is (as 'tis reported) this: That I do maintain blasphemy; which you labour to prove by these words: The Lord delighteth not in such babble. I pray you, what is that which I say is babbling? Is it not this? namely, to pray to God for such things (notwithstanding If, be thrust in) as have no ground from the word? Is this blasphemy? judge righteous judgement. And henceforth (I pray you) keep your eyes in your head; 'tis the place (as Solomon saith Eccles. 2.14.) where a wise man's eyes are. Consider before hand what the issue will be. It had been well, if you had observed this rule, before you had presumed to put in practise such things as these.  
6. The sixth place in my writings runneth thus: Let him not (namely, thy heart) shift thee off with this, or the like poor excuse: The Lord doth not see it good for thee; but rather tell him plainly thou knowest the Lord doth see it good for thee, because he hath both commanded thee to ask it of him, and hath also promised to give it; but thou (Oh false heart) with some or one of those before specified, hast made me unworthy of the thing which I have asked, unsufficient to apprehend the promise, and to receive it.  
The ground of this speech is this: A little before I having showed that the use of that point, which we affirmed, did serve to the humbling of us in our wants, and that because of our weakness and corruptions, we have made ourselves unworthy of many temporal blessings: I added this exhortation; Oh then, whosoever thou art, whensoever thou prayest unto God, and he will not be found of thee, retire quickly to thy own heart, and say unto him (as 'tis there more fully expressed) thou hast caused my loving Father to frown upon me, and cover himself in a cloud, so that my prayers cannot pass through, either in wanting or failing 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 poor excuse, etc. as 'tis before repeated. Now wherein I pray you, is there any error or just cause to except against me, for saying, that a Saint of God may say, that he doth know the Lord doth see those things good for him, for the which he hath both eommaunded him to ask, and promised to give him? Are not those things good for God's people, which God doth command them to ask, and promise to give them? How is it that you except against it? Can you find any of God's 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 he hath promised me, 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 possess Canaan? Or did Moses and the israelites make any such question? Nay is there any place in the Scripture, which doth teach us that we are to doubt, whether those things, which God hath commanded us to ask, 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 he was compassed about by his enemies, he proclaimed a fast, and did remember God of that promise (as appeareth vers. 9) which was made long before 1. King. 8.37. He made no question, but that it was good for them to be delivered, seeing (they performing what God required) he had promised the same. What heresy is in this think you? But now (Oh lamentable to consider) that men should (at the least) think, there is little else but heresy and blasphemy in my writings; you deal with them as unkindly, as Hanun (2. Sam. 10.14.) dealt with David's servants; you have shaved off the one half, and cut off many of my words in the middle, to the destroying of their meaning, and deceiving of the reader. For you have here left out all the expository words, so that the Reader cannot gather any other but that I affirm, that whatsoever we desire of God, we 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 deal very corruptly. The Lord open your eyes, that you may see your folly, and grant that I may never labour to grace my own proceed by any unjust scandalising, and disgracing others.  
7. The seventh place (yet in it you have left out some of my words) is repeated not much amiss, and it will be easily cleared from being either erroneous or dangerous. All the error or danger (as I conceive) you suppose to be in this place, is in that I bid the conditional (If) to come out from among the petitions of the Lords prayer, and content himself with some meaner place, seeing he was never placed there by Christ's appointment. This if any (as I think) you suppose to be dangerous. Now that this speech doth contain neither matter of danger or error, it shall plainly appear to all. That prayer which we call the Lords prayer, and so call it (as in my writings is specified) because it is the Lord Christ's own making, is declared by the Evangelist Matthew to us (you dare not deny it) as he received it from Christ. Now our Saviour Christ in all that form of prayer (and indeed it is exemplar absolutissimum such an absolute one, as that there is nothing essential to prayer wanting, (as we have declared) neither is there any thing superfluous) doth not use this conditional If, and therefore there is no danger or error in saying, that the conditional If was never placed in the Lord's prayer by Christ's appointment. For had If been essential to prayer, Christ could not have left it out of his form of prayer, unless he had left us an imperfect form, as wanting either will or skill to make such a form, which could not be mended. And who dare to affirm Christ's form to be imperfect, or once go about to add one particle to the further perfecting of it? And therefore why may we 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 he not rob God of his glory, in that he doth go about to make man think, that Christ's form of prayer, without him, is not so current? And doth he not deprive us of many blessings now, as well as he kept the Father in Mark. 9.22. without the blessing, for indeed, how shall a man that doubteth think (as St. james saith chap. 1.7.) to receive any thing of the Lord? And hath he not lulled us asleep in security, when as by his meaning we have been persuaded to think, all is well, notwithstanding many things have been amiss in us, which hath caused God to stop his ears at our cries, and hid himself in a cloud, so that our prayers could not pass through? Speak now, and speak truly, what error is there in this saying?  
8. The eight place in my writing runneth thus: So then to affirm the promises of God for temporal things, are conditional (according to your own words) is a doctrine of man's invention, and not of God; and certainly to make the best of it, it is but as one of the Pope's unwritten verities. This speech (you know) is in my answer to your first argument, wherein I affirm no more, but what I have ground, both from the Scriptures, as also from your own words, as in my said answer is plainly proved. Your argument runneth thus: Those promises which have conditions employed in them, cannot absolutely be relied 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 denied your Minor proposition, being altogether untrue, and contrary to sound doctrine. This I made plainly appear in that (as is there specified) the will of God (so much of his will as is necessary for man to know) is revealed in the Scriptures, which Scriptures, Gods written verities, are absolutely sufficient to instruct us in all saving knowledge, which I proved by that of the Apostle 2. Tim. 3.15. Now (said I) whereas you affirm, that the promises for temporals are conditional, notwithstanding in the whole Scriptures there is no condition expressed, what is it else but to affirm, that God hath not revealed so much of his will in the Scriptures, as is needful for us to know. And to make this appear, I brought your own words to be your judge, as it doth there thus follow: You say that this position of yours (namely, that the promises for temporal things are conditional) is one of God's truths (for you press it upon men to believe as a truth from God) and yet you say, that God hath not expressed this truth in his word; for you say, it is employed, etc. From which premises I drew this conclusion: So then to affirm the promises of God for temporal things, are conditional, is a doctrine of man's invention, and not of God; and certainly to make the best of it, it is but as one of the Pope's unwritten verities. And thus much is made plain by your own words, as they immediately follow. Unwritten you confess it is, for if any man should but ask you, where in the Scriptures doth God say the promises are conditional? you have nothing to answer (for aught I know) but this, the condition is employed, etc. Now whether or not I have in this speech affirmed any more, but what the Scriptures, as also your own words do clear, let the unpartial and honest hearted judge.  
9 The ninth place runneth thus in my writing: For you know and must needs confess, that the Lord Levit. 26. and Deuter. 28. made absolutely to his people Israel precious promises. In which promises there is no condition employed, etc. Now by this and that which followeth, I made it plain, even to the weakest capacity, that that of Lament the fourth, which you alleged to prove the promise to be conditional, is not any thing at all to the purpose. For your Minor proposition being denied, you labour to prove it by that place thus: The Lord for the sins of his people doth strip them of outward comforts, some times in part, some times wholly unto death; (as you proved Lament. 4.15.) Ergo the promises of outward things have conditions employed in them, and are not absolutely intended. This was your doctrine. And how doth this prove the promises to be conditional? Especially seeing the Lord (as in my answer is manifested) upon condition of their obedience, did absolutely promise to give them such and such blessings. If (saith he) thou obey, (i) thou obeying his commandments, all these blessings shall come upon thee; But if thou disobey, (i) thou disobeying my commandments, all these curses shall come upon thee, etc. Now while Israel walked with God in sincerity, they wanted nothing of that which God promised them, as the current of the Scriptures do prove: But they rebelling against him (for they plucked away the shoulder Zach. 7.11.) He brought upon them this plague of famine, which the Prophet jeremy doth here bewail. The pitiful women Lament. 4.10. (according as he had threatened Leu. 26. and Deuteron. 28.) did eat their own children for want of other meat. What now (as I there demanded the question) was the cause of this plague of famine? Your own words there is the answer. The Lord did visit them thus for their sins. So then by this it doth appear, that in proving your argument, you have spoken against yourself, in that you affirm the sin and rebellion of the jews was the cause why God did thus plague them. And is not this the thing which I labour to defend (yet now by you opposed) namely, that it is our (as it was their) ignorance, rebellion & infidelity which doth rob us of many blessings, and bring upon us many punishments. So that for aught I see you are contrary to yourself: Let all men now judge what danger there is in that which I have written: Notwithstanding you labour to make men think as bad of it, as possibly you can, in that you here in this place leave out those Scriptures, which I use to make that plain, which I have said, as if there was no warrant for what I speak: The Lord lay not this your injurious dealing to your charge.  
10. The tenth place in my writing is thus: The Saints of God may and aught, as absolutely depend upon the promises of God, for their daily bread, (i) for things necessary, as they may for the pardon of their sins. This point is confirmed thus: It is indifferently acknowledged by our whole Church, that the promises of God, concerning the pardon of sins, and life eternal, ought absolutely to be depended upon, without any scruple, etc. The ground of our depending upon God for soul or body, is his promises, which God in Christ made to all his servants, as the Apostle prooveth 2. Corinth. 11.14. all the promises (as well temporaries as spirituals) are in Christ Yea, and in him Amen. Now that God in his word hath promised his servants things necessary for the body as well as for the soul, I made it appear in diverse places. As that of Peter 2. Epist. 1.3. Math. 6.25. to the end. Rom. 8.32. and john 15.7. with diverse other Scriptures and reasons, which are too long here to repeat, all which you have left out, as if I had no ground for what I speak. And here (I fear your study was to entangle) you have put down this position, consisting partly of your own words, and partly of mine, without quoting that Scripture, which I had used to prove it. As also you have thrust in this parenthesis of your own (contrary to Psal. 73.) why could you not (if you had meant plainly) have quoted some or one of those Scriptures, which I cited to prove this position, as well as you have cited this in a parenthesis, which is none of mine, that so the Reader might have compared yours & mine together? But I perceive your meaning.  
11. The eleventh place runneth thus in my writing: Hence it was (as I conceive, seeing to be persecuted for the truth, is such a blessed thing) that those tortured Saints, Heb. 11.35. accepted not deliverance, that they might obtain a better resurrection; and this made St. Paul Act. 21.13. willing and ready not to be bound only, but also to dye at jerusalem for the name of the Lord jesus. In my answer to your first argument it is thus written: Those in Heb. 11.37. suffered those things for the truth's sake; neither did they accept deliverance. And Paul also 2. Cor. 11.37. suffered those things for the Gospel's sake in case of persecution, as he testifieth 2. Tim. 1.12. which kind of sufferings, both of Paul and those in the Hebrews, are blessings, and the portions of God's servants, not to be prayed against, but rather rejoiced in, etc. There it is thus written briefly, because in the other place I did more fully explain, and express myself, unto which I referred you, that so you might understand what I meant in these short speeches, as in my said answer you might have seen. Now wherein doth this, which I have written, disagree from the word of God? Yet (as it seems) you tax these for dangerous positions; namely to say, first that to be persecuted for the truth, is a blessed thing. And secondly that those tortured Saints Heb. 11. (seeing to be persecuted for the truth, is such a blessed thing) accepted not deliverance, that they might obtain a better resurrection. And thirdly that we have no warrant to pray at all against persecution, that we shall not suffer. Now the word of God warranting the truth of all these positions, than there is no danger in them; but the word of God doth warrant them to be true as it is, and will be further proved.  
First that to be persecuted for the truth, and for righteousness sake, is a blessed thing, those Scriptures Math. 5.10.11. & 1. Pet. 3. and 4. chap. and the 14. vers. quoted in my writings, do plainly prove, & 'tis further manifested in diverse other places. So that what I affirm concerning persecution, is no more but what the word of God doth avouch to be true.  
I say that persecution for righteousness sake is a blessing, or to be persecuted for the truth, is a blessed thing, and thus much is verified Heb. 11.26. where it is said, that Moses esteemed the reproach of Christ greater riches, than the treasures of Egypt. Moses we see (and 'tis recorded by the holy Ghost for a fruit of faith) counted the reproach for Christ, or persecution for righteousness sake, a blessing, a favour, or rich treasure of great weight, Quae vel omnia Regum terronorum diademata facilè exupera●. And did not the Apostles also thus esteem it, when as they rejoiced Act. 5.41. that they were counced worthy to suffer shame for his name? And did not Paul glory in the cross of Christ, Gal. 6.14? Did Moses account the cross of Christ such a rich favour, and did the Apostles rejoice that they were counted worthy to have a part in it? And may not I affirm, without heresy, that persecution for the name of Christ, is a blessing, or a blessed thing? Especially seeing in the first place (as we may further add) Gods name is thereby glorified, as I before proved from that of Peter 1. Epist. 4.14. And secondly in that thereby the Gospel is furthered, and its faithful professors emboldened to speak the word without fear, as 'tis to be seen Philip. 1.12.13.14. And thirdly seeing the reward of those that do suffer for Christ, is so excellent, for theirs is the Kingdom of Heaven. And to speak truly, this is a favour which God giveth to his Saints for a sign: the persecuted, and that in that they are persecuted for righteousness, are said to be blessed, and thereby they are sure, the Kingdom of Heaven is theirs. So that (as one neatly observeth) all our fiery tribulations fall under the nature and definition of Sacraments, they are so many visible signs of invisible graces, without this Sacrament, this fire of tribulation a man cannot be so sure of his salvation, for all that will live godly, shall suffer persecution, 2. Tim. 3.12. which is indeed an evident token of a man's salvation, and that of God: being given to him in the behalf of Christ, (Philip. 1, 28.29.) not only to believe in him, but also to suffer for his sake. By this I hope you see that to say persecution, is a blessing, or to be persecuted for the truth, is a blessed thing, is cleared from being dangerous. And I doubt not, but so will the second also: for in saying that those tortured Saints accepted not deliverance, that they might obtain a better resurrection, I say no more, but what the holy Ghost expressly speaketh. And whereas I affirm the consideration of the blessedness of persecution, was a motive which did stir up to hold fast the profession of their faith, and to be willing and ready to resist even to blood, it is no more but what the Apostle here teacheth. He tells us vers. 26. that Moses esteemed the reproach of Christ greater riches, than the treasures of Egypt; for he had respect to the recompense of reward. Non temerè mens in judicando resolvit in alteram partem (as one saith upon the place) s●d in deliberando intuebatur in praemij largitionem. Was not the recompense of the reward now a motive which moved Moses to make this choice, and to esteem the reproach of Christ as he did? And had not these tortured Saints, not accepting deliverance, a respect to the recompense of the reward too, think you? Was not the joy that was set before them, a motive to persuade them patiently to endure the cross, and to despise the shame? Yea do not the very words there following prove so much? If this be true (and who can deny it?) wherein am I to be blamed, for saying that, Hence it was (seeing to be persecuted for the truth, is such a blessed thing) that the tortured Saints accepted not deliverance, that they might obtain a better resurrection?  
Now in the third place, That we have no warrant to pray at all against persecutions, that we shall not suffer; the Scriptures do plainly show, as those Scriptures, which I have quoted in my writings, concerning this thing, do plainly manifest. It is (as I have already said) the portion of God's people to suffer persecutions, and without drinking this potion of tribulations here, there is no drinking of the full cup of pleasures in heaven. We must be with Christ in the garden, and partake of his afflictions, or else we shall not be with him in Paradise, and partake of his pleasures. If we suffer with Christ (saith the Apostle 2. Tim. 2.12.) we shall also reign with him. If we are with Christ in his afflictions, we shall be with him also in his eluctation, in his Triumph, else not.  
Consider this (I pray you) and then tell me whether we have any warrant from the word to pray at all against persecutions, the afflictions of the Gospel that we shall not suffer; seeing without suffering with Christ, there is no reigning with him. Paul (I find) exhorted Timothy (2. Epist. 1.8.) to the partaking of the afflictions of the Gospel, but I find not any warrant, any place, wherein God doth command us to pray against persecution, or promise us that we shall not suffer. If you or any one shall now ask, how we must pray in time of persecution? The answer is thus already made in my said writings: All the prayers that we are to make in this case, must be to desire the Lord, that he would give us strength and patience manfully to persevere in the truth, and that he would make us instruments of his glory.  
Thus what I affirm in my writings, concerning persecution, and those tortured Saints Heb. 11. is cleared by the Scriptures from being dangerous.  
But now to your collection: In which writing (as before is specified) I use the very phrase of the Scripture, which you have left out, and here you bring me in to affirm, that the Martyrs Heb. 11. that are said not to accept deliverance, did refuse it, or they might have been deluded if they would, which words are not in all my writings, but they are of your own invention: So that the Reader cannot conceive, but that I affirm, those Martyrs had deliverance offered them, but they refused to enjoy their liberty together with the freedom of their consciences. And to the end you might strengthen these conceits, you have added this parenthesis of your own (so the Martyrs persecuted themselves.) In which saying you do but labour to forestall the judgement of the Reader, and possess him with a bad conceit of what I have written before, indeed he doth truly understand, or know what I have written, that so you might the easier shape all to your own foot. Besides in this your extraction, you have not placed those words which are mine, as I have written them; but you have taken some from the answer to your first argument, and some from your other writing: whereas you had done better, had you placed my words, and mine only in their proper places. I leave it to your conscience what you intended in doing the contrary. Mean time (I am sure) I undergo many scandals and foul reproaches, which by reason of you, and your proceed are most falsely laid upon me.  
12. The twalefth place runneth thus in my writing: Concerning those 2 places which you produce to prove your position, you do greatly mistake the true meaning of the holy Ghost in them: For the meaning of the holy Ghost in that of Eccles. 9.1.2.3. is quite contrary to your interpretation. For your interpretation is according to the judgement of the world, which judgement the holy Ghost doth condemn, as appeareth vers. 3. for saith he, this is an evil among all things that are done under the Sun, etc. Men of the world judge it so but what then? because they say there is no difference between the just and the unjust, concerning these things, must their saying therefore be true? Alas it is no such matter, etc.  
This (you know) is written in my answer to your third argument, wherein I give you to understand, that you have greatly mistaken the true meaning of those 2 places, which you alleged to prove your position; and that the meaning of the holy Ghost in that of Eccles. 9.1.2. is contrary to your interpretation. Now what is your interpretation of those words? Is it not this? namely, that there is no certain bettering of the outward state by faith and grace? For after you had repeated the words of Eccles. 9.1.2. you say thus: Which could not be so, if there were any certain bettering of the outward estate by faith and grace. So that here you make the Wiseman to patronise your saying, and that these words of yours (There is no certain bettering of the outward estate by faith and grace) is the sum or meaning of the holy Ghost in them. Whereby it doth appear, that you make the meaning of the holy Ghost to be according to the judgement of the world. For you make the holy Ghost to patronise this speech, There is no certain bettering of the outward estate by faith and grace, which saying is the saying or judgement of the world, and condemned by the holy Ghost vers. 3. Now that the holy Ghost doth condemn your judgement, being (as I said before) but the judgement of the world, appeareth plainly, in that is showed in this verse, that you offer violence to that text, in drawing a conclusion, which hath no sound footing from it, the meaning of it being (as appeareth by this verse) contrary to your interpretation.  
But here (notwithstanding that before specified) you give out in this collection that I affirm; that when Solomon saith Eccles. 9.2. all things come alike to all, and there is one event, etc. he speaketh not as the truth is, but according to the judgement and censure of the world, etc. Is there any such saying in my writings? or do I say that Solomon in that place speaketh not as the truth is? I remember indeed, that I have said (and so do still) that your interpretation of that place, is not as the truth is, but according to the judgement of the world; but you find not this in all my writings, that Solomon in this place speaketh not as the truth is. What is this better than a plain falsifying of my writings, and a laying false imputations upon me? But let this pass; and in conclusion I pray you take notice, that an argument framed according to the true intent and meaning of the holy Ghost in that of Eccles. 9.1.2. will not in any measure contradict what I have affirmed, concerning prayer for outward blessings.  
13. The thyrteenth place is thus in my writings: In this argument I deny your Major proposition, a doctrine more fit to be spewed out, then taught in the Church of Christ, being as was your first proposition, a chief pillar of the Church of Rome. This we will make plainly to appear: Whatsoever is man's duty to observe in God's service, that must be commanded by God, for nothing but a commandment from God can make a man own a duty to God.  
This is the ground of that conclusion, which is there proved by that of Eccles. 12.13. and that of our Saviour Math. 28.20. whereupon I inferred this speech: Now if any man shall teach men to observe any thing as a duty, which God hath not commanded, 'tis beyond his commission: A created worship, a worship of his own invention, which God never required. What is the whole drift of my speech, or what is the doctrine which I said was more fit to be spewed out, then taught in the Church of Christ? Was it not this? Namely, to make examples, without any commandment, to be the ground of a duty, seeing such service (as in my writings is proved) is will-worship, and will-worship is idolatry. And wherein (if you speak truly) can you find fault with any thing, which I have there written? For is will-worship, which is idolatry, fit to be taught, or cast out of the Church of Christ? and is not that will-worship, or a created service, which is offered to God, without the authority of any commandment? For who requires such a service at thy hands? Nay if this doctrine was but reasonably pressed; Examples without the authority of any commandment, are sufficient grounds of duties; or examples (though commanded) are equivalent with precepts in God's worship, would it not look more towards Rome then Zion? There is great difference between following the examples of the Saints in things indifferent, as things indifferent, & between making their examples without any commandment, to be the ground of a duty. In the first we show our Christian liberty, it is not forbidden: In the other we show voluntary humility, in creating such a service, which never came into God's heart to require of us. Had you well considered the drift of my writings in this particular (all by-ends laid aside) you could not (me think) have dealt with it so injuriously as you have; but it seems you are glad to catch any advatage, where indeed there is none. For here you have in that confused manner patched together this collection, partly with my words, and partly with your own, as that the reader cannot rightly conceive the drift or ground of my writings, concerning this particular. I would you had presented to the Readers view my writings, and mine only in its proper kind, then had you been free from blame, and I from many scandals.  
14. For answer to this fourthteenth place, I refer you to that which I have already written, from whence you gathered this collection, and there I doubt not you will see a plain difference between Praying and Saying.  
15. Concerning the fifteenth place. I refer you and the Reader to that which I have already written in my answer to your fifth Argument, from whence you drew this collection. The sum whereof is to show that this ground of yours, is very weak to contradict a commandment, and nullify a promise, seeing it is uncertain why there Paul prayed for Trophymus his health, and could not recover him; for who knoweth whether Trophymus did dye, or recover of that sickness? for my part (as I said before) I know not how this can be rightly resolved, unless you can call either Paul or Trophymus from the dead again. And what can you make of this? You labour indeed to make it seem as bad as may be, for why else have you not set down the same words, which are written in your Argument, and repeatingly used by me in my answer?  
16. In this sixtenth place you deal very injuriously, in that you have set it down for one of my Assertions, notwithstanding there is no ground for it in all my writings. I remember indeed that in a letter I wrote this unto you: Whereas you say (where I repeated your own words) that absolute prayer for temporal necessaries (the tenant which we hold) is an uncouth and proud conceit, without warrant, tending to evil, you do in that saying no less then blaspheme the truth. And in the conclusion of my answer to your arguments, I add this speech: It is (namely your opinion) a perverting of the promises, besides their intendment, and the teaching of an ignorant and unwarrantable kind of praying.  
In these sayings I affirm, first that you do no better then blaspheme the truth, in that you say this opinion, namely, That temporal necessary blessings ought to be prayed for, without doubting and wavering, etc. (being the ground of our tenant) is an uncouth and proud conceit, without warrant tending to evil. And secondly, that your opinion contained in your Arguments, is a perverting of the premises besides their intendment, and the teaching of an ignorant and unwarrantable kind of praying.  
Now if it doth appear that these above named grounds, concerning praying for outward necessaries, are warranted for truth by the Word of God, than you must confess your rashness in censuring; for no one can say, that any part of God's truth is a proud conceit, tending to evil, and not blaspheme it. And furthermore if it appear that the drift of your Arguments is to alter the nature of the promises, contradict commandments, and to establish a will-worship, than it is an ignorant and unwarrantable kind of praying; for ignorance is the mother of will-worship, and to teach will-worship, is to teach but an ignorant kind of service.  
Now whether the grounds of my writings (which you say is a proud conceit) are agreeable to the truth or not; or whether your arguments do bend their forces to alter the nature of the promises, contradict commandments, and so establish any thing more but a will-worship, a duty, which God never commanded, let our writings witness.  
But you here give out without any If, yet absolutely false, that I affirm, That for any to teach men to pray with submission to the will of God expressed, is to blaspheme the truth, etc. whereby you pretend, which you absolutely affirm, That the ground and drift of my writings is to prove, that no man, without blaspheming the truth, and teaching of an ignorant and unfaithful kind of praying, can teach men to pray with submission to the will of God expressed. And to the end you might fasten this false imputation on me, and my writings, you have so framed this extraction, as that it doth agree with the title or preface of these your learned collections, which you say is the ground of my writings. There you profess that the matter we stand for, is praying for temporal blessings in the particulars, without any condition, expressed or employed of the will of God therein; and here (to make both ends meet) you bring me in to conclude; That for any to teach men to pray with submission to the will of God expressed, is to blaspheme the truth, etc. As if this was the principal thing I aimed at; to prove in that which I have written, namely, that we must not pray for temporal things, with submission to the will of God expressed in his word.  
Alas Mr. Norrice, is this the thing which I hold, concerning praying for outward blessings? or is there any such thing written in those papers, which I sent unto you? Who that had his 5 wits about him, would once avouch it? Especially seeing the principal thing I aimed at, and pressed in them, was to persuade men to frame all their prayers according to Gods will, revealed or expressed in his word. And can any petitions be made with more humble submission to the will of God, then when they are made agreeable to his word, wherein his will is revealed? This is the will of him that sent me (saith Christ) that ye keep my commandments. And again, this is the will of God, that ye believe in jesus Christ, whom he hath sent. And do we not pray with submission to the will of God, when our prayers are made agreeable to his word? Nay how can a man pray to God for this or that, which he hath commanded to ask, and believe to receive that which he hath promised to give, and yet such petitions not made with submission, and aggreeable to his will. Unloose this knot that can, for I cannot.  
Mr. Norrice having first laid his foundation (namely the Title) pretending it (though falsely) to be mine: And secondly the particular Assertions of his calling from my said writings, affirming that his said collections (but how true it is, courteous Reader, thou mayst plainly see) do agree with my writings; whereunto (with more boldness then welcome) he subscribed my name. He proceedeth, and in the third place lays down a certain distinction of faith of his collecting, from whence he drew certain conclusions. And here thus it follows.   

THIRD PART. Mr. Boy his distinction of faith, wherein the foundation of his building is discovered.  
We distinguish faith into 2 sorts; the one is called justifying or eternal faith, because the object of it is eternal, to wit, the eternal promises.  
The other is called temporary, because the object of it is temporal, concerning temporal things, both which are required in God's servants: the one to keep the soul to eternal life; the other to preserve the corporal life here, for the just shall live by faith. Totidem verbis.  
By which it follows;  
1. That all his quotations of Scripture, concerning faith in the promises, are to no purpose, seeing they intent the justifying faith only; as that the just shall live by faith, etc.  
2. That we have no promises at all concerning outward things, for that there are no promises made to a temporary faith, nor to temporaryes.  
3. That none can have help in their greatest misery; for a temporary faith doth them fail, Math. 13.21.  
4. That a justifying faith is not sufficient for matters of this life, and temporals, but there is need of another kind to be joined with it, for (so he saith) both these kinds are the gifts of God.  Sic debile fundamentum fallit opus. 
EDW. NORRICE.   

The Answer to this third Part.  
FOr any one to speak and affirm any untruth, though the matter itself be of no great consequence, is neither laudable or approved with God, or honest men. Notwithstanding you have not only here affirmed an untruth, which is of no great consequence, but also in a matter (at least as the Reader may convert it) of some weight. For here you say that you have transcribed this distinction (totidem verbis) just in so many words, as I have written it: when as you have converted some of my words into your own, and in stead of this saying in my writings (the other to preserve and provide necessaries for the body, while God shall give him life, etc.) You have put down these words (the other to preserve the corporal life here, etc.) In the altering of which sentence, I know not your intentions; but this I am sure of, it doth prove that to be untrue which you here affirm, namely, that my distinction of faith is here written, totidem verbis. I hope your pen doth not run so in other matters, as it hath done in this; where it transcribes not truly six lines without sending with it an untruth? But let this pass. I proceed to the distinction itself.  
Though our Apostle saith Ephes. 4.5. there is one faith, that is, one faith that justifyeth unto eternal salvation, yet he doth not deny that there be no more sorts in any sense. For besides that one faith, which for distinctions sake, we call saving faith, which apprehends Christ unto eternal life, there are (as the Scriptures do witness james 2.19. 1. Cor. 13.2.) other sorts of faith in another sense.  
Concerning the sorts of faith I rested there, in this distinction of eternal and temporary faith, as fittest to the purpose where I used it. Which distinction (seeing here you most unworthily except against it) I aggresse to clear.  
To clear this distinction then from being erroneous or dangerous, I need say no more, but what I have said already; but to give the well-disposed Reader further satisfaction, it will not be unmeete to have it further amplified. A little before I used this distinction, I desired you to note (as in my writings doth appear) that when I imputed the lack of outward necessaries, to the lack of faith, I did not call the faith of God's servants into question, whereby they are justified before God, seeing a man (as I acknowledged) may have faith to justify himself before God, and yet want faith in apprehending a temporal promise. Whereupon I inferred this distinction of faith Eternal and Temporary: Not calling it temporary for that itself endureth for a time, but so calling it (as the words are) for the object it apprehendeth, which is some temporary promise, or blessing, and the other Eternal, for the eternal promise it apprehendeth. Which 2. sorts of faith (as the words immediately follow) being diverse in respect of their several object, each of them ought to be referred to his proper object. Eternal or justifying faith to eternal promises; and Temporary faith to temporal promises. So then as you say (and that truly) whosoever cometh short of Heaven, it is because he wanteth faith in apprehending the eternal promises: So we say (and that truly) that whosoever wanteth bread, it is because he lacketh faith in apprehending the temporal promises. So fare there. To this purpose I also spoke in my answer to the preface of your Arguments. By which words it is plain, in what respect I approve of this distinction, and call faith there Temporary: not in that it lasteth but for a time (as you falsely dream) but for the object it apprehendeth, which is some Temporary promise and blessing; and the other I called Eternal, in that it apprehendeth eternal promises, or blessings. So then faith is distinguished into faith eternal and tempory, in respect it apprehendeth several objects: Which 2. apprehensions if we understand faith in that general sense, as it is defined Heb. 11.1. which is as well the evidence of things eternal, as temporal, or as it apprehendeth both eternal and temporal favours and promises. If I say we understand faith in so general a sense, these 2. apprehensions are but several acts of one and the same faith, else not.  
By all which briefly it doth appear, that your excepting against this distinction, is but frivolous; and that the foundation of my building is discovered to be so firm, as that all your Petrinell flashes can not shake it, and that by your conclusions, or sequels, you do but labour (as it will appear) to bring a darkness upon Goshen, which will not be, for I call faith temporary, not because it lasteth for a time, but because it apprehendeth temporal promises and blessings, by which it doth appear, that your conclusions for the most part do not follow from any thing which I have written, seeing you make tempory faith in that respect and sense, as it is said to last, but for a time to be the ground of your conclusions. And therefore to each of these conclusions, I returne-in this brief answer.  
First my quotations of Scripture, concerning faith in the promises (contrary to your saying) are to good purpose, and pertinent to the matter, seeing they intent that faith, which the Saints of God ought to have, to apprehend temporal promises and blessings.  
2. Secondly that we have as good and firm promises for the things of this life, as for that which is to come, notwithstanding there are no promises made, either to a temporary faith in that respect, as you call it Temporary, namely, as it is said to last but a while; nor to Temporaryes, that is, (as I conceive your meaning) to those who are out of Christ jesus. Thus much I knew before, as also maintained against you, as appeareth in my answer to your third Argument. For among other your assertions, this is one, namely, that the very same dispensation in outward things, belongs to one as to another (to the evil and the good) and there is no difference; which assertion I there opposed, and made it appear to be a position, contrary to sound doctrine; and thus much you do now in this place acknowledge, in that you say, There are no promises made to Temporaries, that is, to wicked and ungodly persons. So that you have justly brought that upon yourself, which you unjustly intended against another. For (by your own confession) you contradict yourself: If that in your argument be true, than this here must needs be false; if this be true, that cannot be currant. I pray you take notice of this, and the Lord give you an humble heart, and willing mind to confess your failing.  
3. To your third conclusion I thus answer: That notwithstanding temporary faith (so called by you, because it lasteth but a time) doth fail, when tribulation cometh, Mat. 13.21. Yet it doth not therefore follow from this distinction, that more can have assurance of help in their greatest misery, seeing in my distinction (yet not mine only) I termed that faith tempory, not (as you fain would have me) because it lasteth for a time, but because it apprehendeth temporal promises, and blessings. Nay do not I labour to persuade the Saints of God to believe that they may have assurance of help, and deliverance in and out of temporal plagues and miscryes, if they are not found to lack temporary faith, that is a firm and steadfast apprehension of the temporal promises, which God in Christ jesus (as the eternal promises) have firmly made to all his servants?  
4. To the fourth conclusion I answer, That if by faith here you understand faith in so general a sense, as it is in that of Heb. 11.1. that is, as it apprehendeth both temporail and eternal promises, it is sufficient, both for the matters of this life, and that which is to come; for faith there generally conceived, apprehendeth both things eternal and temporal, as before I have showed: but if by faith here you mean that special one faith, which justifieth to eternal salvation, being an apprehension of a thing that is eternal, and an Act of that faith, Heb. 11.1. You shot besides the mark.  
Now whereas I use these words, These 2. kinds (or sorts) of faith are both the gift of God, I therein speak but the truth, for as the former, namely, justifying, or Eternal faith, is (as one faith) a persuasion given of God, for apprehending eternal life and his Adjuncts. So the second, namely, temporary faith (so called as before I termed it) is a persuasion given of God, for apprehending temporary life with the Adjuncts. So that now you see (notwithstanding your great stir) this distinction being thus grounded upon the word of God, remaineth unmooveable; and I doubt not the foundation being so firm, but that the building will also stand, notwithstanding all the storms and tempests that beat against it; For Sola veritas invicta opprimi, sed deprimi non potest. And I am bound to say, that the main doctrines, in my writings (as by them may appear) are warranted for truth, by authority of Scripture, and if need did require, it may be proved warrantable by authority of approved writers, both at home and abroad, notwithstanding I must therefore be slandered and derided.    

EPILOGUS.  
THe ground and foundation of all these horrid reports, which are scattered abroad of me (good Christian) concerning prayer for outward blessings, I here present to thy view; is it not Mr. Norrice his collections from my writings, which he affirmeth to be my Assertions, & c.? Whereunto I have here directly answered; judge righteous judgement; are those reports true, which thou hast heard reported of me? Have I affirmed under my own hand, and in my own name, first, That to teach men to pray for temporal benefits, with submission to the will of God expressed, is to blaspheme the truth? Secondly that we may pray for any thing and have it? Thirdly that Gods will must be subject to our wills, and to what we desire? Fourthly that whosoever wanteth outward necessaries, have no faith, but are mere infidels, and the like fooleries? Have I either taught these fopperies, or are they affirmed by me in any of my writings? Who hath ever heard or seen it? Where doth he dwell, or what is his name? If these reports be but flying speeches, and mere flanders, and thou canst not produce any to stand forth to justify against me, that I affirmed these particulars, neither that any other to show it under my hand, then know (whosoever thou art, that hast received these accusations, and again report them) that thou hast gone beyond thy bounds, seeing one of God's Canons runneth thus: Receive not an accusation against any one under 2 or 3 witnesses. And again; judge nothing before the time, 1. Cor. 4.5. Yea but (it may be) thou wilt say, that those rumours, which thou received'st, and again reportedst, concerning me, came from Mr. Norrice, and it is strange if he should speak or write any thing, much more such foul things of any one, without sound and sufficient warrant. Strange and lamentable it is indeed, yet how true it is, I leave it to thy godly and judicious judgement, comparing my writings with his collections. And if thou findest (after due examination) all these (as he here affirmeth) to be my assertions, and that under my own hand, then let me bear the blame for ever; but if not, then know, that the reproach I hereby suffer, is very great, and to me the more grievous, in regard it is brought upon me by such a one as he; whom notwithstanding I desire, that he would yet once ingenuously confess, wherein he hath offended. In the mean time for my part, I can take it as a glory to pass by offences. Howsoever to finish all, give me leave to add this memento by an apostrophe. Mr. Norrice you know that long since I made you acquainted with the grounds I hold, concerning praying for temporal blessings, whereunto at first you assented, but not long after you framed 5. Arguments, intending thereby directly to contradict that which before you assented unto; which Arguments you sent to me, and withal desired that if they were faulty or failing, I would send you word wherein: As also set down in writing my opinion, concerning prayer for outward blessings, which thing (at length) I did, and sent you (as you desired me) in writing both an Answer to your Arguments, as also the grounds concerning the point before specified, wishing you to show what I had written to whom you would.  
This being done (had you well done) you should have showed (had you shown any) my writings, and mine only, that the Reader might have judged accordingly. In stead of so doing, you drew certain collections, grounded upon snaps and snips of my writings, wherein sometimes my words are corrupted, sometimes cut off by the waste, to the destroying of their sense; sometimes some clause of your own thrust in, as if it were mine, and sometimes doctrine foisted in, for which you have no ground in my writings, but indeed denied and opposed in them, as in this my answer it doth and may appear. And yet for all this, you are not ashamed to say (I wonder at it) that in this paper you have presented to the Readers view no more, but a view of my Assertions, set down under my own hand, and here you have laid your credit down to pawn, that these collections of yours, do agree with that which I have written, as appeareth by these words (Concordat cum originali) which you have subscribed immediately after your collections; notwithstanding that collection immediately going before (I will be bold to say it, and that without an If) is a doctrine of your own invention, and none of mine, which yet you have here fathered upon my writings.  
O Tempora, O Mores! Let all men judge whether you have not grossly carried yourself in this matter, in that you have laboured by your false collections, to make me odious in Town and Country If you have thus abused my Assertions, spread before your eyes, fair writing, what marvel is it, though some prejudical Hear give credit to your speeches, and through your means abuse to ears of many with many senseless fopperies? If you by this your dealing, either out of malice or passion, have not only raised scandals and foul reproaches on me, but also to effect your own ends, gone about to pervert both Priest and people, then know that God will find it out, and that without timely repentance, publicly reproove them. God give you so to consider of it, as it may never be laid to your soul's charge.  
FINIS.