an high-priest in time of the law or that we must receive the Supper with unleavened bread because the passeover was so received Yet do these as well follow as baptizing of infants from circumcision of infants The true proportions flowing hence are these 1. none were circumcised but those commanded or exemplified so none ought to be baptized but such 2. As Abraham believing was circumcised and all the males of his house both men and children of eight dayes old both bond and free so now any man believing must be baptized with all his houshold both men and male-children of eight dayes old both bond and free The formal reason why Abraham and the Jews received Circumcision was Gods command concerning infants baptisme if any such command be let it be produced Q Whether are the children of believers in covenant together with their parents A. No for the children are oft out of covenant when the father is in covenant It 's said Gal. 3.7 9. that they that are of the faith of Abraham are the children of Abraham but nowhere hath God made a promise to be a God of believers and their seed unless upon a presupposal that the Lord shall call the seed as well as the father Acts 2.39 If the natural posterity of Abraham were not in the covenant of grace by vertue of that promise Gen. 17.7 as appears Rom. 9.7 neither because they are the seed of Abraham are they all children and vers 8. These that are the children of the flesh these are not the children of God but the children of the promise are counted for the seed much less are the children of other believers children of promise by vertue of generation He that shall hear men preach that children of believers are in the covenant of grace and they that are in the covenant of grace cannot fall away may be apt to conceive himself in that covenant of grace without repentance and faith and shall be saved without any obedience And may not on the other side godly parents when they see their children live vitiously doubt whether they themselves be true believers because they see not their children in the covenant of grace There is a promise or calling home the natural seed of Abraham Rom. 11.27 but God hath not made any such promise to any much less to all the natural seed of any believing Gentile Q Are not the ordinances the outward part of the covenant and is not the title to this hereditary A. Is a box that conveyes a Jewel the outward part of the Jewel Is a conduit-pipe that conveyes water the outward part of the water is Aaron's pot the outward part of the Manna that it kept 2. Suppose the ordinances were the outward part of the covenant how is title hereto hereditary seeing that not only from particular persons but even whole Churches as Ephesus c. these ordinances have been removed long since Besides it is nowhere said in Scripture The childe shall be baptized by vertue of his beliving fathers being baptized or enjoy ordinances because his father enjoyed them 3. There is but one covenant now Heb. 8.10 11. the articles and branches whereof are inward and so is the seal thereof the Spirit Eph. 1.13 There can be no ouâ—ward dispensation of an uncertain thing now it is uncertain of any individual infant whether he be in the new covenant Q. But doth not Christ say Of little children is the Kingdome of God therefore they may be baptized A. 1. There 's two wayes of belonging to Gods Kingdome 1. By way of election which is secret 2. By calling which is manifest The Ordinance of Baptism ought not to be dispensed upon election or remission of sins which is secret but upon the manifestation thereof 2. Christ baptized not onely laid on his hands on them John 4.2 Had Christ used to baptize infants the disciples would not have kept them back 3. The Kingdome of God being taken for the Kingdome of grace the Kingdome of glory and the visible Church it would pose any man living to prove that the visible Church should be meant here 4. Besides Luke 18.16 they were not infants because Christ is said to call them Q. What further reasons have you against infant-baptism A. 1. The baptisme of Christ is a burial in waters the baptisme of infants is a sprinkling Rom. 6.3 4. Col. 2.12 2. Baptisme doth not causally effectively or actively I mean it doth not from the work done confer faith but refers to the new covenant in by and through the undeâ—standing therefore where it is dispensed there ought to be an understanding to conceive it 3. The same benefit confirmed in the Supper that this remission of sins is confirmed in baptisme therefore infants being excluded from the one for want of examination they are also excluded from the other for want of faith and repentance 4. Infant-baptisme hinders baptisme from being dispensed as John and other Apostles dispensed it they dispensed it upon profession of faith but no such thing can be in infants Q In what manner must baptisme be administred A. The subject must be right that is not onely taught but taught so long that he be made a disciple Mat. 28.19 2. Not by sprinkling but by burying Rom. 4.5 Col. 2.12 not of the brow or face onely but of the whole body Heb. 10.22 in much water Joh. 3.23 into which the baptizer and the person to be baptized are to enter Mat. 3.6 Acts 8.38 who is to be baptized into the name of Father Son and Spirit Mat. 28.19 in token of remission of sins Act. 2.38 the name of God being first called upon Act. 22.16 Q. Do you judge it better to defer baptisme till persons be able to make profession of their faith A. Yes Infants cannot give any ground to any dispenser of baptisme why he should dispence it to them The dispencing it to infants confounds the world and the Church together many hereby being made Christians in name who never made choice of Christ nor have any love to Christianity yea hereby the Churches are filled with rotten members many of which growing up persecute the true members By deferring baptisme till persons know Christ the Churches would in time come to have a right matter Q. Have not infants faith A. No they have not reason to discern good or evil Deut. 1.39 Jon. 4.11 had they faith they were presently to be admitted to the Supper faith is an act of the Understanding as well as of the Will Q. Whether is there any reason that Baptisme should succeed circumcision because that as circumcision signed the spiritual part of the covenant that is circumcision of heart so baptisme should signifie the same A. No for the Manna the water flowing out of the rock the sacrifices under the law and the sprinkling of blood signified the same yet will not any man say baptisme succeeded these because of the signification The Lords Supper signified the same yet will no man say
suffers it so to do 3. His ordination or appointment whereby God orders brings and disposes all things and the actions of things how disorderly soever they may seem to be to certain ends according as it seemeth good to him for the bringing about of which ends he also appointeth means Q. How is the providence of God conversant about sinne A. 1. God preserves that nature and will that produces sinful actions God hath a concurrence about sinful actions as appears Gen. 45.8 It was not you that sent me hither but God Deut. 2.30 God hardened the Spirit of Sihon King of Heshbon Psal 105.25 God changed the mindes of the Egyptians that they hated his people But as in a chain that breaks there is no link in fault but that which breaks so in these concurrences of causes none is to be blamed but the next and immediate cause which is the will of man so that though God will the being yet man alone wills the nature of sin Q. What are the positive actions of God in and about sin A. Three 1. His withdrawment of his help and grace from the creature both the help of light Deut. 29.4 The Lord hath not given you an heart to perceive and eyes to see and also the help of supportance 2 Chron. 32.31 Hezekiah was left of God to his pride that he might know what was in his heart which two helps being withdrawn the creature sins necessarily but voluntarily so that as the Sun causes darkness not by overcasting the air but by hiding his light as the staffe falls to the ground being not forced by the hand but only forsaken of it so God withdrawing either light or supportment man sins God who suffers sin hath the power of hindering without any obligation to us and man hath the power of doing without any compulsion the action in God is without fault the action in man without excuse 2. God works about sin by removing the impediments that hindered us from sinning God took away good Jehoiada and then Joash shewed his wickedness 2 Chron. 24.17 So God takes away a Master or Father that kept such a person from wickedness who being removed his wickedness appears 3. God works about sin by setting before us objects whereby he knows our corruption will be enticed as a beautiful woman before an unchast person wine or beer before a Drunkard 4. God works about sin by setting bounds to sin that it shall go so far and no further Psal 76.10 The remainder of wrath shalt thou restrain 5. God works about sin in that he preserves the person nature and faculties of the sinner even whiles he is in sinning Act. 17.28 In him we live and move as an hors-man driving a lame horse is the cause of his going not of his halting so is God the cause of our moving though not of the sinfulness in our moving Q. What use may we make of Gods providence A. 1. See that nothing befalls unto thee by chance if we take chance as a cause in opposition to God as the Philistims took it 1 Sam. 6.9 2. To perswade us to the use of prayer Gen. 24.12 Neh. 2.4 3. To free the heart from disquieting carefulness Matth. 6.32 34. 4. Eye God in all thy affaires Psal 145.15 Prov. 3.6 Psal 139.3 5. Not to fear the terrors of men and so neglect duty Matth. 10.28 29. 6. To comfort us that we are in covenant with him that sits at the stern and governs all 7. To comfort us in respect 1. of our poor condition 1 Sam. 2.7 2. against enemyes plots Luk. 11.31 33. See Exod. 34.24 3. against fear of danger Matth. 2.13 Job 29.4 8. To work patience in afflictions 1 Sam. 3.19 Psal 39.9 Job 1.20 21. Qu. In what condition did God create man at first A. In an holy and happy condition Gen. 1.26 Eccles 7.29 God made man upright which uprightness consisted in a perfect conformity of the faculties of the soul and members of the body to the will of God Eph. 4.24 Col. 3.10 Qu. Did man continue in that state wherein he was created A. No All have sinned and come short of the glory of God Rom. 3.23 Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men in whom all have sinned Qu. What death did Adams sin procure was it only a temporal death or was it not also eternal A. Adams sin procured to his posterity eternal death in respect of desert Rom. 5.15 If through the offence of one many be dead much more the grace of God and the gift by grace hath abounded unto many As the grace of God gift by grace abounded unto many that is to eternal life and to remission of sins so the offence on the contrary abounded unto eternal death and so it is set down vers 25. that as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ as if he should say As the one is so is the other 2. Such as the justification is by the second Adam such is the condemnation by the first Adam But the justification by the second Adam is a justification of life that is of or to eternal Therefore the condemnation by the first Adam is a condemnation to eternal death Rom. 5.18 Therefore as by the offence of one the judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men to justification of life If any man object that it 's against equity that eternal death should be inflicted for another man's sin A. The same may be said against temporal death it 's as unjust that natural life should be taken away for the sin of another yet the Objectors whether Socinians or Arminians acknowledge this 2. The will of God is the rule of righteousness and if Adam would enter into such an agreement with God that if he stood he and all his posterity should stand eternally and if he fell he and his posterity should perish eternally Who hath any thing to reason against it Hos 6.7 the words are They like Adam have transgressed the Covenant so you have it varied in the margin So that a Covenant passed betwixt God and Adam for the violation whereof on Adams part he and his incur'd eternal death and we hold it equitable in the Courts of men that for the treason of the Father the Posterity smarts also Levi in the loynes of Abraham is said to pay tithes Heb. 7.9 Qu. What did Adam passe over to his posterity besides temporal and eternal death A. Besides their being children of wrath that is not only persons with whom God is angry but upon whom his wrath abides John 3.36 they are children of wrath by nature Eph. 2.3 signifying not only that we are cursed but that we are so by nature or birth natura being derived a nascendo from being born Of Adam and Eve it might
Mercy Deut. 29.19 Rom. 2.4 5. Psal 68.21 Q. Whether may not a child of God fall into sins against his knowledge and conscience A. 1. There are some failings in duty and stirrings of lust in godly men which are committed with knowledge but not against it for it is not in the power of knowledge to prevent them Rom. 7.15 18. these evils arise on a suddain 2. A godly man may sin against his knowledge through strength of passion and suddain furreption before he hath time to compose his heart Conscience in the act of it checks him yet he cannot keep it back so Peter denyed Christ and Ionah his Conscience told him he should not be angry when God asked him if he did well to be angry Ionah 4.9 3. A godly man may fall sometimes into deliberate sins against knowledge when that which he knows habitually he doth not actually think of the violence of the temptation blinding the judgment and beating back the voice of Conscience so David is set forth as a smarting spectacle of misery lest any man should venture as he did to have fallen into the sins of adultery and murder against knowledge Davids mind was so taken up with Bathsheba that he little thought of what he knew 4. A godly man exceeding seldom or never falls into a deliberate sin against knowledge when he doth actually and deliberately think and judge of what he knows 1 Ioh. 3.9 Q But if sinning against knowledge be so dangerous is it not best to remain in ignorance A. Ignorance when it is against a mans Will may excuse from so much guilt Luke 12.48 yet will it not excuse wholly Acts 17.30 But when it is an ignorance of wicked disposition that a man is either willingly ignorant 2 Pet. 3.5 or winks and closes up his eyes against the light Isa 30.10 11. Matth. 13.13 14. Ioh. 3.20 so that they will not read such Books nor hear such Preachers nor confer with such men as might discover truth to them God is wont not only Judicially to harden such in their blindness Matth. 13.14 compared with Iohn 12.40 but will also one day reckon with such wilful ignorants as if all their sins had been committed against Knowledge Q. What are the Covenants principally considerable which God made with his people A. Besides divers other Covenants which he made as with Noah and with every living creature both fowl and beast that there should be no more a flood to drown the Earth of which Covenant he made the Rain-bow a token Gen. 9 9 10 11. as also a Covenant made with David that his seed should still rule over Israel with the Levites that they should be his Ministers Jer. 33.20 21 25 26. And a Covenant to give the Land of Canaan to the Jews Psal 105.9 10. there are two other Covenants most considerable Q. Which are they A. 1. A carnal typical Covenant or Testament called old Heb. 8.13 second Heb. 9.1 worse Heb. 8.6 which was dedicated with the blood of beasts Exod. 24.6 7 8. compared with Heb. 9.19 This was with all Israel in the day when God took them by the hand to lead them out of the Land of Egypt Heb. 8.9 2. A spiritual or new Covenant Q. What did this old Covenant signifie A. 1. An obligation of the Jews to the Mosaical Law in general Exod. 19.5 6 7 8. Exod. 24.6 7 8. in the perfect observation whereof it's thought they were to have Canaan here and Heaven hereafter but failing in one point they were under a curse Gal. 3.10 the Ceremonial part of it also shadowed our redemption by Christ Heb. 9.18 19. Q. What was the proper effect of this old Covenant A. Bondage and slavish fear for not performing what this old Covenant did require this was signified by Hagar the bond-woman Gal. 4.24 25. and this Mount Sinai in Arabia a place without the bounds of the Land of promise and by the fleshly Jerusalem which was in bondage with her children all three which resemblances signifie that the old Covenant begot children to bondage not only under the unsupportable burthen of the Ceremonial Law Acts 15.10 which was a yoak of bondage Gal. 4.1 2 3. also chap. 5.1 but also under the bondage of the curse and of Gods wrath for not performing what the Law requires for which cause the Law is said to work wrath Rom. 4.15 to be a ministration of death 2 Cor. 3.7 and to slay the soul Rom. 7.11 Now as when a Pitcher falls upon the stones it 's the weakness of the Pitcher not of the stones that it is broken So the reason why the Law ministers death is not because of the weakness of the Law but the weakness of our flesh Rom. 8.3 Q. What is the other Covenant called A. It 's that Covenant which the Scripture cals the second Covenant Heb. 8.7 9.1 18. Heb. 10.9 or the new Covenant 1 Cor. 11.25 Heb. 8.13 9.15 or the better Covenant Heb. 7.22 as being established upon better Promises Heb. 8.6 of which Christ was surety Heb. 7.22 Q. What is this new Covenant A. It is Gods free Promise whereby he promiseth not only pardon of sins and eternal life to them that are elect or do believe the same but also doth promise to to take away the stony heart and to give them a new heart and a new spirit and to put his Laws in their minds and to write them in their hearts so that all of them from the least to the greatest know the Lord yea vouchsafes to be their God and takes them to be his people Q. What are the Articles or Branches in particular of this new Covenant A. They are these 1. Forgiveness of sins Heb. 8.12 I will be merciful to their unrighteousness and their sins and iniquities will I remember no more So that the Elect have not onely redemption from Original sin but from all transgression under the first Testament Heb. 9.15 by sprinkling clean water upon them Ezek. 26.25 Christs blood 2. A second branch is eternal life Rom. 5.15 Heb. 9.15 Christ is the Mediatour of the new Testament that by the means of death that is of Christs death they which are called might receive the promise of eternal inheritance in this inheritance no bond-slave of Satan doth partake which appears Gal. 4.30 in the type in that the son of the Bond-woman which was Ishmael did not partake with the son of the Free-woman which was Isaac the message from God being Cast out the Bond-woman and her son for the son of the Bond-woman shall not be heir with the son of the Free-woman The third Branch is softning of the hearth Ezek. 11.19 that whereas in the natural state the heart was so hard that neither promise threat nor command mercy misery moved Now this stony heartedness is taken away that the soul melts under the sense of Christs sufferings it 's own infirmities and Gods mercies The fourth Branch is Newness whereby Christ doth not onely
cleanse the soul from all filthiness in the reigne thereof Ezek. 36.25 26. compared with Rom. 6.12 15. but also puts a new spirit or a new frame of a Spirit within which the Seripture calls transformation or change of minde Rom. 12.2 The fifth Branch is the putting of his laws in the hearts of the elect Heb. 8.10 11. so that they shall not teach every man his neighbour or every man his brother saying Know the Lord for all shall know the Lord from the least to the greatest which is not meant of Notional knowledge as if persons in covenant with God stood in no need of being taught by Pastors parents or neighbors but of affective knowledge that is such a knowledge as carries affection with it whereby they relish and savour good things For this see John 17.3 John 6.45 1 Thess 4.9 1 John 2.27 this is such a teaching as God teaches the Bees to work in their kind whereby he puts an instinct in them so to work The sixth Branch is the writing of his law in our hearts Jer. 31.33 The pen wherewith he writes them is his own Spirit though the ministration be of men 2 Cor. 3.3 Now this writing is nothing but the inclination of the will to close with Gods law in the bredth of it the which branch Ezekiel expresseth thus Ezek. 36.27 I will cause you to walk in my statutes and you shall keep my judgements so that whereas in the natural state there was an enmity betwixt the heart and the law the Spirit so bends the will that the heart and the law become sutable answering one another as the Seal and the Wax The seventh Branch is I will be their God and they shall be my people whereby God promiseth to communicate to us not only every good thing Psalm 84.1.2 but also himself and that we that were enemies and strangers shall be his people Rom. 9.25.26 Hos 1.10 Q. Who was the Mediator of this new Covenant A. Jesus Christ Heb. 9.15 First the promises were made to Abrahams seed not Seeds but Seed one Seed which was Christ Gal. 3.15 16. And by vertue of our union with Christ we come to be heirs according to promise Gal. 3.29 the promises being first instated upon Christ 2 Cor. 1.20 as being heir of all things Heb. 1.12 Q. Who are the persons that have benefit by this new Covenant A. All the elect from the beginning to the end of the world Rev. 13.8 Gen. 3.15 In the times of the old Testament there were many children of the new Covenant and though Jeremiah chap. 31.31 call it a new Covenant yet doth he so call it because it was clearly manifested by the Apostles preaching Q. But how can the Covenant be made with all the elect seeing sundry of them are not capable of divers branches thereof as infants idiots c. A. You must remember that the new Covenant is called a Testament Mat. 26.28 or a Will Now an Infant is capable of a Legacy 2. Though they are not capable of all the Branches of the Covenant yet are they of some as forgiveness of sins and eternal life by these they are saved though they have not the other Q How doth it appear the new Covenant was also a Testament A. Because as other Wills and Testaments are it was confirmed with the death of the Testator Heb. 9.16 This was established in the blood of Christ Mat. 26.28 1 Cor. 11.25 Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies a Testament Q. What difference betwixt the two Covenants A. The old Covenant required perfect obedience but gave no strength to do it hence called Faulty Heb. 8.7 not in respect of it self but us faulty with a faultiness of imperfection not of sinfulness but in the new Covenant is a promise of ability to do what God requires As he requires love of us Mat. 10.37 so he promises it so doth he for faith Eph. 2.8 repentance Ezek. 36.26 27. and Gods fear Jer. 32.40 Hence called a Covenant of Grace because he doth our part as well as his own Secondly the old Covenant required obedience in the rigor and curst the transgressor for every breach Deut. 27.26 Gal. 3.10 the new Covenant requires on the creatures part onely the perfection of sincerity which consists principally in an universal purpose and endeavour for new obedience John 15.14 with an hearty sorrow if they be overtaken contrary to this purpose Thirdly the old Covenant was much upon temporal promises as Levit. 16.3 Deut. 28.1 17. but the new Covenant runs upon spiritual and eternal promises Heb. 8.6 Fourthly the old Covenant is abolished and come to an end Heb. 8.13 Cast out the Bond-woman and her son Gal. 4.30 But the new Covenant is everlasting Heb. 13.20 in opposition to the abrogated covenant so that as a wife is free from her husband when he is dead so we are freed from the old Covenant it being dead and we being new married unto Christ Rom. 7.1 2 3 4. Fifthly the old Covenant was very dark 2 Cor. 3.13 Moses put a veil over his face to signifie the children of Israel could not see Christ Hence as those that learn the Rudiments or beginning of a language are in bondage not knowing what benefit will come by them so were sundry Jews and others under the bondage of the Rudiments of the world Gal. 4.9 and could not with any clearness understand it Contrary the new Testament is clear the Ministers of it use great plainness of speech 2 Cor. 3.12 13. and the children of the new Covenant see with much plainness as in a looking-glass 2 Cor. 3.18 Q But seeing you say the old Covenant is abolished whether or no are we freed from the Law of Moses A. Believers are delivered First from the curse for breach of it Gal. 3.13 Secondly from the covenant of the Law under which notion it seems to have been delivered on Mount Sinai Exod. 19.5 6.8 Exod. 24.8 Thirdly from the hand-writing of the Law as it testified against us our guilt Col. 2.14 as a free Creditor not onely forgives the debt but also cancels the bond that might witness it against his debtor Fourthly from the power it hath to stir up to sin Rom. 7.5 8. the more the Law forbids sin to natural men with much more proneness they are carried to it Fifthly from the Mosaical institution of it as it was by Moses peculiarly appointed to the Jews Iohn 7.19 Did not Moss give You the Law John 15.25 It is written in Their law And else why did Moses command the seventh day from the creation to be observed and we observe the first day of the week Q How are we bound to observe Moses his Lawes A. 1. As they are Laws of Nature I call those laws of Nature which men by the light of nature practice Rom. 2.14 as that God is to be worshipped parents honoured that no man is to take away the Wife or goods of another 2. So far as
13.8 1 Kings 3.9 12. 1 Chron. 4.10 but because temporal blessings may be severed from the good will of God therefore we must judge of the answers of our Prayers from the grants we have in spiritual blessings as when we pray for a melting heart or a thirsting heart and have one given to us and we may judge of temporal blessings to be the fruits of Prayers answered when those blessings are used to a sanctified end 2. By the enlargement of the heart to holy desires Psal 10.17 Thou hast prepared their heart thou wilt cause thine ear to hear when a man hath a bag and he falls to stretching of it it s a signe he means to fill it so God enlarging the heart with more hunger and thirst longings and breathings then ordinary It s a sign he means to hear that prayer 3. When we behold the face of God in Prayer God sometimes answers the Prayers of his People with a cast of his countenance see Psal 27.7 8 9. also 22.24 as Petitioners may oft read their speeding in the amiable countenance of those they petition Job gaves an undeniable reason why God was his salvation Job 13.16 which was because an hypocrite did not come before him as Job did though every Creature come into his omnipresence yet into his special presence to behold his face in prayer and to come within the list of his countenance onely upright men come see Psal 104.13 4. When the Conscience is able to commend the Prayer setting aside the infirmities Jobs Conscience commended his Prayer to be pure Job 16.17 If thy conscience tell thee thy Prayers are rotten thy sins not purged thy heart not upright it is the voice of God in thy soul but if thy heart condemn thee not then hast thou confidence towards God 1 John 3.21 onely note sometimes the Conscience may be misinformed under a temptation to think God doth not hear them when he doth Job 30.20 Psal 22.1 2. Lam. 3.8 sometimes they were perswaded God heard their prayer as verse 46 57. sometimes they doubted thereof as verse 44. 5. When though God denies us what we ask yet God gives us a better thing Abraham prayed that Ishmael might live and God gave him a better even Isaac Gen. 17.18 19. David prayed for the life of the Child he had by Bathsheba and God gave him a better even Solomon 2 Sam. 12.22 6. By Gods drawing neer unto us in our Prayer God draws nigh to the Soul 1. By removing discouragements Lam. 3.57 Thou drawest neer in the day that I cryed unto thee thou saidst Fear not When God shall raise up the soul against discouragements from former scandalous sins from Gods justice from its own unworthiness from dumbness and barrenness of expressions from the sinning against knowledge from relapses from secret despair Psal 31.22 this drawing nigh argues an answer 2. God draws nigh by working meltings and brokenness of heart upon the soul so that as in old time God was wont to give answer to the prayers of his Servants by sending fire from Heaven to consume their Sacrifices 1 King 18.24 1 Chron. 21.26 2 Chron. 7.1 so doth he now testifie by his holy Spirit who was typified by that fire Mat. 3.11 working in prayer many passionate meltings that the heart melts under the displeasing such a loving God and the eye melts into tears Psal 6.8 blessed be God who hath heard the voice of my weeping how knew he he was heard why because he poured out weeping prayers to God Psa 39.12 hold not thy peace at my tears Isa 38.5 I have heard thy prayers and seen thy tears Jer. 31.9 I will lead them along with weeping and supplication Also Christ when he was heard offered up strong crying with tears Heb. 7.5 the like did Nehemiah when he prayed that God would give him favour in the sight of the King he wept in his prayer Nehem. 1.4 11. also Jacob wept and made supplication and found the Lord in Bethel Hos 12.3 4. yea the Saints of God generally have been thus crowned with answers in their prayers as Ezra c. 10.1 Iob c. 16 16 Iosiah 2 Chron. 34.27 Paul Acts 20.31 Ier. 9.1 13.17 Hannah 1 Sam. 1.10 Peter Mar. 14.72 not as if God did not draw nigh in other prayers wherein the eye melts not into tears for if the soul hath other signs of its prayers heard it ought not to be discouraged but this I say prayers poured out thus with inward meltings of heart so that the eye shall weep in prayer seem to me to be crowningly answered And so much the more when a person is not inclining to weep in other Cases as many women and some men are out of natural softness To conclude consider whether it be safe to be without such a frame of heart and eye in prayer as so many of the Saints in the word are recorded to have had and wherein they found such comfort and success 3. God draws nigh by chearing and inward comforting of the heart Phil. 4.6 7. inwardly warning it with the soul of his presence Now all these approaches of God to gracious souls are not alike for sometimes he gives a stronger sense of his favour in one prayer more then another and sometimes in some one or more Petitions of the same prayer then in other Petitions thereof yet when God draws nigh to thy soul in a particular request it is not certain that that request shall be granted in that manner you desired as when a man prays for the life of a sick friend and God draws nigh in that Petition and yet the friend dies but it is evidential to thee that thy prayer is heard and that the thing thou askest is according to the approving will of God though not according to his decreeing will All these drawings nigh to the soul evidence the hearing of prayers as appears Psal 69.17 hear me speedily but what signe doth he desire why verse 18. he saith Draw nigh to my soul 7. Thou mayest know thy prayers are answered by having a spirit of perseverance in prayer Psal 66.20 138.3 when a Petitioner comes to a Prince or Nobleman if the Prince embolden him in his speech and let him speak all he would it s a sign the Prince means to grant that man his Petition because otherwise he would not have endured to have heard him so long but would have commanded him to be gone so when the soul comes to God in prayer if God dispatch it out of his presence that the soul hath no heart to continue its suit and prayes deadly and dully and is glad it hath said its prayers and hath done it s a fearful sign that God answers not those prayers though poured out by a godly man but if thou prayest and God gives thee a spirit to hold out in prayer if thou prayest and hast not done in thy prayers but God doth further and further put in thee a warmth and heat of affection that