Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	see_v	sin_n	2,670	5	4.6037	3	false

Text snippets containing the quad

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

daughters for want of other meat Now Israel rebelling against the Lord in breaking his commaundements for she plucketh away the shoulder saith Zachary chap. 7.11 and forgetting the Lords former kindnesses that as Hosea saith chap. 2.8 he had given unto them corne and wine and wool flaxe he brought upon them this grievous plague as it is vers 10. the pittyfull women according as he had threatned did eat their owne children for want of other meats Neither doth the church goe about to excuse her self or lay the least aspersion upon God for this for she doth ingeniously confesse that it was justly come upon her as appeareth vers 12.13 for saith she the Kings of the earth and all the inhabitants of the world would not have beleeved that the enimy should have entred into the gates of Ierusalem Ah saith she but our sinnes contrary to all the worlds judgement the sinnes of our Preists and Prophets have caused it Which words she repeatingly useth from the Prophet Ieremy chap. 5.31 as if she had sayd Our Prophets prophesie falsely and our Preists beare rule by their meanes and we love to have it so Wherefore saith she againe Lament 1.18 The Lord is righteous for I have rebelled against his commandements What now was the cause of this plague your owne words shall be the answer The Lord did visite them thus for their sinnes What then would the Lord have layd upon them that plague had they not rebelled Surely no. For had they not broken Gods covenant and rebelled they had remayned in their owne borders and had plenty And therefore from the promises and from your owne words wee conclude that the cause why the Iewes were punished with famine was because they wanted both humiliation for their sinnes Zach. 7.7 they hearkened not to the words which the Lord cryed by the former Prophets The plague was still in their owne hearts as also because they wanted faith they could not beleeve that promise 1. Kings 9. which God made with them contrary to your words yet they are not charged to want faith They wanted humiliation for their sinnes * See Deut. 32.20 which was the cause of their punishment and then how is it possible to have faith to apprehend that particular deliverance For had they had faith in that particular they must needs have had repentance too they both goe together And whereas you say Who will beare any correction if by his faith he may presently remoove it from him Surely for my part I know not any but would be glad so to walke with God in uprightnesse as that they might not procure his displeasure so farre as to cause him to punish them And I know not any but are grieved in heart so farre to displease him as that he must needs punish them And lastly whereas you say how can that be a signe of unbeleefe that is a speciall testimony of Gods love I answer it is true when a Saint of God doth revolte and runne backward and it may be ly sleeping in some sinne a pretty while the Lord and that out of his love doth stretch forth his hand by laying some judgement upon him which is as a warning-peale to stay him and to bring back his soule from the pit To which purpose is that place Revel 3.19 As many as I love I rebuke and chasten What follows be Zealous therefore and repent So then if God and that out of his love doe afflict his servants going astray for their profit that they might pertake of his holynesse what doth this hinder but that they repenting and beleeving may have that judgement or punishment remooved from them seeing God upon their humiliation and faith doth promise it and is grieved for their misery Iudg. 10.16 Concerning your second case of probation and tryall wherein you endeavour to shut absolute prayer from the view of men it is nothing at all against it for those in Heb. 11.37 suffered those things for the truth sake neither did they accept deliverance And Paul also 2. Cor. 11.37 suffered those things for the Gospels sake in time of persecution as he testifieth 2. Tim. 1.12 which kind of sufferings both of Paul and those in the Hebrew are blessings and the portions of Gods servants not to be prayed against but rather rejoyced in unto the partaking of which afflictions Paul exhorteth Timothy in the chapter before quoted Vers 8 Now that neither of these cases doe proove the temporall promises to be conditionall or contradict absolute prayer for temporall necessaries it is plaine and you may see it further prooved in that which we have sayd in defence of that Tenent unto which I referre you SUch things as are ordinarily denyed to the best and most faithfull servants of God and accompany not their condition here cannot be absolutely prayed for or exspected neither will that procure them for that were to crosse his providence But these outward matters are so as is rehearsed Therefore c. This appeares by 2. testimonies 1. Of St. Iames chap. 2.5 God hath chosen the poore in this world to be rich in faith and heires of his Kingdome rich in faith and yet outwardly poore the abundance of faith therefore helps not their poverty 2. Of our Saviour Math. 25.35 I was hungry and ye fed me not thirsty and ye gave me no drinke naked and ye cloathed me not c. wherein it appeares that some of the members of Christ shall be poore and distressed wanting necessaries in all times to the end of the world neither are these taxed for wāt of faith at all nor yet doth the Lord faile of any of his promises to his servants much lesse by a continuall course therefore are they denyed Answer to the second Argument TO this I answer that the Minor proposition is also false for whereas you say outward necessary things are ordinaryly denyed to the best of Gods servants and that they accompany not their condition it is no such matter First outward necessaries unlesse in case of their fayling and disobedience or when they are deprived of them for the Gospels sake in case of persecution which is a blessed thing and their portion against which they have no warrant to pray as wee have elsewhere declared are not ordinaryly denyed the Saints for David in all his observations never found it so as his owne words doe witnesse I have bene young and now am old Psal 37.35 yet have I not seene the righteous forsaken nor their seed begging bread and the Psalmist doth give the reason Vers 9 Those that waite upon the Lord shall inherit the earth Secondly that these outward necessaries doe accompany the condition of the Saints here contrary to your assertion its plainely prooved All was lost in Adam but restored againe to those and to those onely who are renewed in Christ Iesus and to them of right it doth belong by vertue of the promise all the rest are but usurpers Wherefore saith the

beleevers in generall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. these things have I written to you that beleeve he doeth in the 14. verse include himself among the rest and plainly declare unto all men that the manner of their praying was not onely to speake with the tongue but also with the heart to beleeve that God is faithfull in that very promise contract or covenant for the obtaining whereof they doe at any time sue unto him For saith he this is the confidence that we have in him if we aske any thing .i. any thing for soule or bodie 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 aske we have the petitions that we desired of him An admirable resolution of true beleevers this is the confidence we have in him they doubted not of his eternall no nor yet of his temporall promises godlinesse as they knew full well having the promise of both 1. Tim. 4.8 If this will not perswade thee Oh thou of little faith absolutely to depend upon Gods providence and promises for temporall necessaryes heare what our Saviour himself sayth Iohn 15.7 If ye abide in me and my word in you aske what ye will and it shall be done unto you as if he had sayd you abiding in me by faith and keepe your selves within the compasse of my word and then aske what you will it shall be done unto you And least any man should thinke this clause aske what you will in this our Saviour speech ought to be restraind onely to spirituall things Christ himselfe who doeth best know his owne meaning doeth 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. Mathew in the chapter before quoted where he doeth expresly speake of temporalls Neither doeth he leave it as a thing indifferent to depend or not to depend upon his promises for temporall matters but he doeth commaund us in both places absolutely to pray and depend upon him for bodyly necessaryes without distrusting his will This doeth appeare in his owne commandement which he set forth upon the fourth petition in Math. 6.25 to the end of the chapter where he doeth plainely manifest unto us that the faithfull seekers of his Kingdome shall not want the comfortable blessings of the earth His words are very playne ye find not in them any If at all they are indeed an absolute promise Seeke first the Kingdome of God and his righteousnesse and all these things shall be added unto you Seeke his Kingdome in the first place bread and cloathing shall be given thee in the second place And to the end no man should doubt at any time of this temporall promise our Saviour doeth use in the same chapter strong reasons to perswade us which are drawne a minori ad majus and we may conceive it thus If God sayth Christ thus provide foode for the fowles and birds and doeth give the grasse such beautiefull cloathing 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 doeth provide for the fowles the birds and the grasse therefore your faith which is the evidence of things not seene should much more teach you that God who is your loving father will not faile you And more deepely to imprint in the hearts of his hearers the truth of this matter he doeth sharply reproove those that stagger at the truth of his speech for he saith unto them Learne this oh ye of little faith No marvail then if Paul was so bold confidently to avouch this truth to the Romans seeing he tooke his text from our Saviours owne mouth He that spared not his owne Sonne but delivered him up for us all how shall he not with him also freelie give us all things Rom. 8.32 Especially seeing as he againe taught the Corinthians 2. Cor. 1.27 in him are the promises Yea and in him Amen This was that which Salomon desired of the Lord 1. Kings 8.38 That if all the people of Israel or any man did know the plague in his owne heart when any plague was upon them and spread forth his hands unto him that he would heare in heaven and helpe which prayer of Salomon the Lord graunted chap. 9.3 Iehosaphat well remembred this promise 2. Chron. 20.9 and being in distresse he put God in minde of it and told him that they could not tell what to doe but onelie looke upon him who had promised to save them Now Iehosaphat receiving this gracious answer from the Lord vers 15. to the 〈◊〉 that the Lord did remember his promise and would helpe them he presently verse 20. turned himself to the people and exhorted them to beleeve this promise for Iehosaphat stood and said Heare me Oh Iudah and ye inhabitants of Ierusalem Beleeve in the Lord your God so shall ye be established beleeve his Prophets so shall ye prosper Unto which doe our Saviours words agree Mark. 9.23 All things are possible to him that beleeveth Where by all things he doeth not onely understand things of the soule but also whatsoever is comfortable to the body And this is plainly prooved in the same place for the father by faith received a temporall blessing for his child for the dumbe and deafe spirit came out of him vers 26. A cloud of witnesses have their faith extolled for apprehending temporall favours for they all judged him faithfull that promised Heb. 11.11 And hence it was that David was confident for temporall necessaries Psal 23.1 The Lord is my shephard 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 faithfull in temporall promises I dare not then teach any otherwise then that the promises which are made for temporall necessaries are absolute and that we ought absolutely without wavering depend upon them and judge him faithfull 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 doeth allow and maintayne 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 relye and depend upon the promises as for eternall so for temporall necessaries First it is commaunded 1. Ioh. 3.23 This is his commaundement that we should beleeve on the name of his Sonne 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 enimies but boldly as freinds not doubtfull as servants but certaine as sonnes of Gods favour towards us For by Christ we are made the sonnes of God and

pray absolutely to be delivred and if they are not delivered is the fault theirs too To remoove this doubt which some thinke doth contradict the point in hand wee are to consider that persecution for the testimony of faith and a good conscience is the legacy and portion of the faithfull 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 names sake and that many would thinke that they did God good service to kill them Ioh. 16.2 and therefore he tells them vers 33. that in the world they should have tribulation Neither is this the portion onely of the Apostles but also of every one that beleeveth by their preaching for all saith the Apostle 2. Tim. 3.13 that will live godly in Christ Iesus 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 Saviours words Math. 5.10.11 Blessed are they which are persecuted for righteousnesse sake c. 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 obtaine a better resurrection And this made St. Paul Act. 21.13 willing and ready not to be bound onely but also to dye at Ierusalem for the name of the Lord Iesus 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 agreable to Gods will which was the last thing required in prayer because hee doth not for ought I find command us to pray against persecution and promise us that wee 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 hee would make them instruments of his glory In a word then when the Saints of God in case of persecution for the Gospells sake are taken and by wicked hands deprived of temporall necessaries as of goods livings 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 Governours for Gods sake for a testimony against them and the Gentils And indeed the sufferings and persecutions of the Saints doe exceedingly redound to Gods glory 1. Pet. 4.14 So in this case notwithstanding the Saints doe suffer the promise of God concerning outward things is not nullified but is still in force and fast to the beleever Neither doth this hinder us from praying absolutely for temporall necessaries in time of freedome neither can it proove that the faulte is not ours if in any other case wee are deprived of them For to be deprived of them for the Gospels sake is a blessing and the portion of Gods people but in any other case it is a plague and a punishment for sinne The first maketh for the advancement of Gods glory the latter is to worke in those upon whom it is layd humiliation and repentance So that now the answer of this question being rightly understood we are come againe clearely without rubbe to our former ground It is this when we begge and goe without a gift the thing desired it is because we want faith and repentance or faile in some or one of these particulars required in prayer for as much sayth Cyprian upon the Lords prayer as all things are Gods he that hath God can want nothing if he himself be not wanting unto God What now dearely 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 proceedings First it doth serve to the humbling of us in our wants in that by reason of our weaknesse and corruptions we have made our selves unworthy of many temporall blessings Oh then whatsoever thou art whensoever thou prayest unto God and hee will not be found of thee retire quickly to thine owne heart be jelous of him hee is deceitfull and say unto him Oh wretch thou hast caused my loving Father to frowne upon me and cover himself in a cloud so that my prayers cannot passe thorough either thou regardest sinne and hidest corruption within thee thou art stubborne and wilt not be mollified or els thou art hardned too much against the face of thy brethren either thou doubtest and waverest at the promise of my loving Father and doest even call his faithfullnesse into question who hath alwayes bene faithfull unto me or els thou doest ayme too much at thy owne end asking what thou desirest according to thy old custome to consume it upon thy filthy lusts Say I say unto thy heart Oh hinc illae lachrymae be not beate off it here is the fountaine of my griefe why my Father is angry with me Let him not shift thee off with this or the like poore excuse The Lord doth not see it good for thee but rather tell him plainely thou knowest the Lord doth see it good for thee because hee hath both commanded thee to aske 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 meanes to worke in him humiliation and certainely it will keepe 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 proceedings for when we aske a lawfull petition of God and goe without it If then wee acknowledge that the fault is our owne if we doe not receive it wee doe thereby submit our selves to Gods 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 aspertion of severity no imputation of iniquity layd upon his Majestie Yea by this we acknowledge nay our sinnes our weakenesses our infidelity our corruptions have taught us to yeeld that all is just and that there is not the least mixture of wrong in his proceedings In a word by this we acknowledge as David saith Psal 51.4 that he is just in speaking and cleare in judging Such then as maintayne