Exod. 32. 6. or recreations for our owne Pleasure for they are forbidden Isa 58. 13. Q. 75. There bee many arguments to prove the Commandement of the Sabboth to be morall which bee the first sixe of them A. First the Sabboth was delivered to Adam before the fall when there was no Ceremony Gen. 2. 2. which is not spoken by anticipation but the context sheweth it was then sanctified to him verse 3. Secondly Moses takes it for granted it was knowne to be morall and knowne before the Law was given Exod. 16. 25. Thirdly unlesse this be morall there cannot be ten Commandements for the Dutyes being commanded in the three former the time only here either this time must be morall or else there cannot be ten which is false Deut. 16. 4. Fourthly God would not put a cerimoniall law in the middest of the moralls and urge it with more words reasons repititions and particulars then any of the moralls as he doth the Sabboth Exod. 20. 8. 9 10 11. Fiftly Christ speaking of those dayes when all the cerimoniall law was dead and buried sheweth the Sabboth stands still Math. 24. 20. Sixtly the Prophet prophecying of the dayes of the Gospel when Christ the righteousnesse and salvation of God should be revealed Isa 56. 1. pronounceth a blessing on them in those times that keep the Sabboth from poluting of it verse 2. and putteth the keeping of the Sabboth for the whole obedience of the covenant ver 6. which he would not do if it were for obedience is better them sacrifice or ceâ—imony 1. Sam. 15. 22. Q. 76. Now because some object saying the Sabboth is not engraven in mens hearts neither is there any mention either before the flood or after that the fathers did keep it and so forth therefore tell me what arguements have you to prove it morall A. First if God had meant to out on Cerimony among the Lawes that were morall he would rather have put Sacrifice for that is more a dequat to all the â—â—â—imoniall saw Hos 6. 6. being a type of repentance Psal 50. 17. Thanks givings Psal 107. 22. Prayer Prov. 21. 27. Justice and Iudgement ver 3. all religion Pro. 15. 8. a full type of Christ Heb. 9. 14. Secondly the scripture sheweth not that nor Christ Mat. 5. 17. nor the law of faith doth disanull any thing of the law meaning directly the Decalogue Rom. 3. 31. Thirdly the Sabboth was intimated in Caine and Ables Publick serving of God Gen. 4. 3. 4. and in the publick calling on Gods name in the dayes of Enosh ver 26. and in Noahs waiting the fall of the waters by Sevens Gen. 8. 10. 12. who no question as he condemned the world by building the Ark on the weeke dayes Heb. 11. 7. So also by preaching oâ— the Sabboth for he was a Preacher 2. Pet. 2. 5. and in Abraham too who was a Prophet Gen. 20. 7. and had a great people to preach to Gen. 14 14. Fourthly the Sabboth is ingraven upon mans heart of which the ingraving upon Tables was a token Exod. 34. 28. and to shew the everlastingnesse of it it was written which none of the Cerimonies were in stone Deut. 4. 15. Fisthly when God speaking of the covenant of grace he saith he will write it againe in the minds of his redeemed Heb. 10. 16. even upon the fleshly tables of their hearts alluding to the materiall writing 2. Corin. 3. 3. Sixtly the very heathens had their Sephtamins their eights and the ninths still hovering about the holy seventh of the Decalogue the whole law being obscurely written in their hearts Romans 2. 15. Q. 77. The Sabboth was the last day of the Weeke how commeth it now to bee changed into the first day of the weeke A. This day the Lord hath made Psal 118. 24. For on this day Christ rose from the dead and rested from the worke of Redemption Math. 28. 1. Having created new heavens and a new earth Psal 65. 17. which we are to keepe by vertue of the fourth Commandement still for Christ telleth us hee is Lord of it Math. 12. 8. which is called sometimes from Priority of order and dignity the first day of the Weeke Acts 20. 7. Sometimes from the Author that did institute it the Lords day Rev. 1. 10. as wee see the Lords Supper is so called 1 Cor. 11. â—0 And though the Sabboth from the Crcation were from Even to even Levit. 23. 32. Dayes being so reckoned Gen. 1. 31. yet this Sabboth is to bee reckoned from Christs Resurrection and therefore is from Morning to morning Marke 16. 2. And albeit Mary Magdalen came while it was darkish and Christ was risen before that and so might seeme to have risen over night Job 20. 1. yet that could not bee the women and Peter and John would never have deferred their going to the Sepulcher till morning then as they did vers 2. Now howsoever this Day be circumstantially changed and Ceremonies removed yet the day stands still morall Acts 16. 13. The Commandement of not Killing had a ceremony aâ—next to it as the eating of the Flesh with the bloud Gen. 9. 4. 5. which now is changed Col. 2. 21. and yet the Commandement of not killing stands still Rom. 13. 9. Q. 78. What art thou commanded in the fift Commandement A. To honour my Father and Mother Exod. 20. 12. to feare my mother and father Levit. 19. 3. to use reverent gestures before them vers 32 and reverent speeches to them 1 King 2. 20 to obey them Prov. 16. 20. in godly choice of Mariage as Isaac did Gen 24. 4 67. and of Vocation as Samuel did 1 Sam. 1. 28. and 2. 11. and of sutable Apparell vers 19. yea in all things Cel. 3. 2. So it bâ— in the Lord Ephes 6. 1. To receive all godly instruction from them Prov. 1. 8. to submit to their correction Prov. 23. 13. to require my Parents love 1 Tim. 5. 4. to relieve them iâ— they bee in want Gen. 47. 11. to cover their Infirmities in a humble wise Gen. 9. 23. To intreat Christ for them Mark 1. 29 30. 31. â—â— nothing to be unnaturall toward them 2 â—im â— 2 3. I must honour my Parents not onely by generation Prov. 23. 22. but also by ashnity Ruth 3. 1 5. by adoption Ester 2. 7. 20. by inâ—â— and government as Kings and Magistrates Isa 22. â—1 by bounty as benefactours Ioh 29. 16. also through Age as old men 1 Tim. 5. 1. â—â— or through Spirituall profession as Ministers and Preachers 1 Cor. 4. 15. for they are my spirituall Fathers Tit. 1. 4. and these I must have in a double honour 1 Tim. 5. 17. Q. 79. But what must my Parents dâ—e for me A. They must pray to God for me 1 Sam. 1. 10. and devote mee unto God before I am borne vers 11. blesse God for me when I am borne Luke 1. 68. and provide all things necessary for me to this life and therefore much
43. â—0 and in him 2 Chron. 20. 20. and in no other God Psal 81. 9. This Commandement bids me keepe all the rest Deut. 11. 22. Not onely to obey him in what hee commanded at the first but any Commandement he would afterwards give Heb. 11. 17. And therefore this Commandement binds me now to believe in Iesus Christ 1 Ioh. 3. 23. to relye upon God for all things 2 Chron. 16. 8. Couragiously to wait upon God Psal 27. 14. To walke before God as a servant before his Master Gen. 17. 1. In all my wayes to think of God and to acknowledge him Prov. 3. 6. To be merry in him evermore Phil. 4. 4. to feare him and to serve him Deut. 6. 13. To turne the desires of my Soule to him and to the remembrance of him Isa 26 8. To labour more after him then after meat or drinke or any thing in this perising world Iohn 6. 27. To make him the end and scope of all mine actions not onely Spirituall but also civill and naturall 1 Cor. 10. 31. Qu. 64. Now because we must serve God and feare him and love him and trust in him and so forth according to his Attributes which be they A. Hee is uncompounded simple and perfectly one Deut. 6. 4. Immutable and unvariable Iam. 1. 17. and therefore hee cannot be said to Repent 1 Sam. 15. 29. but onely improperly in regard of the effects Gen. 6. 6. Infinite in greatnesse the heaven of heavens is not able to containe him 1 Kings 8. 27. being every where present Psal 139. 7. Infinite in eternity from everlasting to everlasting Psal 90. 2. Not by succession of time but hee is for ever I am Exod 3. 14. Infinite in Power for hee is Almighty Gen. 17. 1. Nothing is unpossible to him Luke 1. 37. unlesse it be to doe evill that is a weaknesse and no power and therefore unpossible to him Heb. 6. 18. Infinit in knowledge he knoweth all things Ioh. 21. 7. Not by discourse one after another but all together Psal 139. 4. most free in his Will he doth whatsoever he will Psal 115. 3. His will being the cause of all things Ephes 1. 11. Abundant in goodnesse mercy gracious in patience and Truth Exod. 34. 6. and Justice verse 7. and Holinesse 1 Pet. 1. 16. of terrible Majesty Iob 37. 22. most happie and blessed for ever Rom. 11. 36. and so forth Q. 65. How doe the attributes of God concerne thine obedience to God especially in this first Commandement A. First God is simple as a Spirit therefore hee must be served in spirit and truth Iohn 4. 24. and I must doe every thing with simplicity 2 Cor. 1. 12. Secondly God is un-alterable therefore I must trust in his Covenant Psal 89. 34. neither change nor meddle with them that doe but bee constant in his feare Prov. 24. 21. Yet I must repent and so change my life for God also repenteth of the evill Joel 2. 13. Thirdly if God fill heaven and earth J must be conscious that wheresoever I am God is Ierem. 23. 24. Fourthly if God be eternall then hee is the Eternall life that I must seeke 1 Joh. 5. 20. and count him my continuall refuge Deut. 33. 27. Fiftly if God be Almighty then I must not stand out against his chastenings Iob 5. 17. but feare him Iob 6. 14. and humble my selfe betime before him Iob 8. 5. and returne to him for there is no escaping out of his hand Iob 22. 23. Sixtly if God know all things then I must be conscious that hee seeth my thoughts Math. 9. 4. and all my Secrets Math. 6. 18. And so of the rest Q. 66. What art thou commanded in the second Commandement A. Not to serve God with Will-worship though it seeme never so wise and humble and mortifying Colos 2. 23. To abhorre all grosse thoughts of God Act. 17. 29. as that hee is such a one as mens selves doe thinke him to be Psal 50. 21. not to make any Image Deut. 5. 8. Vnlesse God should specially reveale a new Commandement as once he did for Cherubims in the Sanctuary Exod. 25. 18. and the brasen Serpent in the Wildernesse Numb 21. 8. or unlesse it be in a Civill use Math. 22. 10. To abhor Images of Idolaters eyther to worship God before them 2 Chron. 25. 14. or in them as the Jewes did God in Baal Hos 2. 16. or to be put in mind of God by them vers 17. or being at Masse or communion of Service with them 1 Cor. 10. 21. or housing them 2 Iohn 10. or bidding them God speed verse 11. or learning any of their devises or customes of them Deut. 12. 30. or familiar reading their bookes Acts 19. 19. Vnlesse it bee to confute them by their owne Writers Acts 17. 28. and to upbraid carnall Professors with their strictnesse in their kind Rom. 2. 14 15 16 17 c. Q. 67. What else art thou commanded in the second Commandement A. Not to leane to mine owne knowledge Prov. 3. 5. nor to serve God by the precepts of men Esa 29. 13. nor as men bid me Marke 7. 6. nor according to the Traditions and customes of the lives of our fore-fathers 1 Pet. 1. 18. I am commanded to doe not only in matter what but also in manner as the Lord commandeth Gen 6. 22. For otherwise my prayers and services that I doe unto God and all my Sacrifices and oblations are no better then murder or a Dogs neck or Swines bloud or Idolatry so indeed it as if I serve him after my owne wayes Isa 66. 3. not only stickes and stones are Idols Levit. 26. 1. But carnall fancies imaginations dulnesse deadnesse luke-warmnesse for their be Idols in the heart Ezec. 14. 3. 4. Covetousnesse is Idolatry Col. 3. 5. Stubbornnesse is as Idolatry 1 Sam. 15. 23. A carelesse Christian is an Idoll there is an idoll Professor an idoll Christian an idoll Shepheard Zach. 11. 17. Q. 68. What art thou commanded in the third Commandement A. To glorifie the name of God Rev. 15. 4. that is his Titles and Attributes Exod. 34. 5. his Law Deut. 32. 3. his Ordinances as Prayer and hearing of his Word and the like Deut. 12. 5. his Gospell Act. 9. 15. the profession of Christ Math. 10. 22. His censures as Excommunication and delivering men up unto Satan 1 Cor. 5. 4. His Sacraments Math. 28. 19. All his worship Mal. 1. 11. his Meditation Luke 24. 47. and that not onely in tongue or lips Heb. 13. 15. but also in heart Psal 86. 11. and in every action Prov. 30. 9. If any man or woman doe not their duty as for example Servants or any others they cause Gods name to be blasphemed 1 Tim. 6. 1. So also if any man breake the Law of God hee is guilty of other mens blaspheming Gods name Rom. 2. 24. Likewise if a Brother or Sister walketh scandalously they prophane Gods name Ezec. 36. 20. Q. 68. What more art thou
temptings and tidings of sin Iam. 1. 14. and the first itchings of sinne 2 Tim. 4. 3. and the first that makes the soul a servant to sinne Tit. 3. 3. and they flow immediately from Originall concupisence 1 Thess 4. 5. and if we do not crucifie them it is a signe we are not Christs Gal. 5. 24. and if we do not escape them better then the world does we cannot be partakers of the Divine nature 2 Pet. 1. 4. Of Thoughts Q. 105. Now because the Thoughts are the beginnings of actions and all sinnes begin there For where as St. Iohn said Thinke not to say withâ—… your selves as Matthew hath it Math. 3. 9 Saint â—â—ke hath it thus Begin not to say within your selves Luke 3. 8. therefore what say you of the Thoughts A. Sinne when it is but begun in the thoughts is already a sinne Prov. 24. 9. as soone is ever thoughts peeps up in the heart Deut. 15. 9. nay it is not onely a sinne but it is abomination Prov. 15. 26. and if it lodge in the heart it hindreth Salvation Jer. 4. 14. and a man never repents till he have forsaken his thoughts as well as his outward ill courses Isa 55. 7. never can he be forgiven except repentance roote them out Act. 8. 22. and therefore we must labour to prevent their very risings in our hearts Luke 24. 38. not onely thoughts that proceed out of our owne heart Math. 15. 19. but also those that the Devill puts into our hearts Iohn 13. 2. especially if they never so little close with our heart and prove to be our thoughts though but for a moment Luke 9. 47. which they will doe for certaine either little or much for our heart is like tinder and if any sparke doe fall in it will kindle Psalm 39. 3. yea even blasphemous thoughts though the heart seeme to hate them Marke 7. 21. and indeed doe beat them down Psal 73. 15. yet the heart will thinke them hastily though in a moment by reason of grace either proper or common does unthink them againe Psal 116. 11. Q. 106. But how if a soul be haunted with evill thoughts and the more it striveth against them the more it is haunted how then A. First lay thy hand upon thy mouth and be humbled for the wretchednesse of thy thoughts Prov. 30. 32. Secondly run to Christ Iesus for his grace and comfort against them Psal 94. 19. Thirdly reason these thoughts out of thy heart saying why should I thinke them Iob. 31. 1. Fourthly if they haunt thee still go to thy calling and do not stand poring on them thoughts most haunt a soul that is idle and at ease Iob. 12. 5. Fifthly be sure thou hate thine evill thoughts and be not dismayed Psal 119. 113. Sixthly understand it is the Divels doing to make thee faint in the way for he is in a rage seeing his time is but short Reve. 12. 12. Seventhly know thou the Lords meaning herein it is tolet thee see thou hast not so good a heart as thou didst imagin for the heart is desperately wicked Ier. 17. 1. it is not safe to lay all the blame on the Devill and fallely to accuse him though he doe falsely accuse thee Revel 12. 10. though there were no Devill the heart is bad enough to be guilty of such haunting thoughts Gen. 6. 5. Q. 107. Is the Law of God so perfect that it commands whatsoever can be said to be good and pleasing unto God and is there no roome for Popish supererogation or the Doctrine of distinguishing of Evangelicall counsels from Precepts A. Gods Law is so broad that it containes all the latitude of good and of its perfection there is no end Psal 119. 96. it implyes a contradiction that we should performe obedience to God in a thing that he hath not commanded Deut. 12. 32. he that sayes he addes over and beyond the word of God is a lyar Prov. 30. 6. and therefore there can be no supererogation First because the word commands whatsoever is true honest just pure lovely or good no good beyond a whatsoever Phil. 4. 8. Secondly because it requires all the soule and all the heart and all the mind and all the strength what can be beyond all Luke 10. 27. Thirdly because no man is able to doe as much as the Law does command and therefore much lesse can any doe more it makes the best Saint dayly to cry out forgive us our trespasses Math. 6. 12. there 's not one just man upon earth but fals short of doing the good he is commanded Eccl. 7. 20. Fourthly Suppose men should command any thing beyond the Lord tells them flatly they Evacuate his law Math. 15. 9. if their heart and wit doe devise any commandement it is against the Commandement of God Numb 15. 39. yea though it be never so highly esteemed in the judgement of man Luke 16. 15. Q. 108. But particulars Circumstances are not in the word here and now and he and this and that case It should seem then where the word leaves there counsell may goe on A. Commandements are of two sorts First Some are directed to all the people in the world Psalm 49. 1. as the morall law Gal. 3. 10. Secondly Some are directed to some particular men either expressely Math. 19. 21. or implicitely and mediately if such and such circumstances be as to this or that mâ—n not to Marry 1 Cor. 7. 26. though there be no immediate Commandement for a thing to bind me or thee verse 6. yet when here and now and thus in such a case and other such circumstances come between it may prove a morall Commandement verse 9. and if I would know whether it be Gods will that I should do this or that thing yea or no Zach. 7. 3. I may know it by a syllogisme Math. 12. 3. the Proposition in generall being to be sought for in scripture Looke what is written Luke 10. 26. the Assumption is to be sought for out of circumstances and out of this or that mans particular case Math. 19. 10. and so the conclusion in respect of this or that man at such a time or in such a place or in such a case comes to bind in conscience like as if it were an expresse morall Precept verse 11. As for example these are scripture rules every one must labour to give no offence 1 Cor. 10. 32. every one must take a way that is most for Gods glory verse 31. and for the promoting of the Gospel rather then there own profit verse 33. now Paul all circumstances being considered did assume thus if I Preach the Gospel without hyre I shall cut off offences 2 Cor. 11. 12. I shall promote the Gospel the better 1 Cor. 9. 23. and I shall more edifie the Church verse 19. hence he concluded I Paul must preach without hire verse 15. this one thing rightly considered confounds the Doctrine of Papists about Evangelicall counsells verse 25. Q.
the Divell hath his Kingdome and in whom hath he it if not in them Math. 12. 26. For first the Lord the just Iudge turnes them over to the Divell because they will not be ruled by him therefore the Divell shall have them to rule over them yea he shall be their God though they be blind and see no such thing 2 Cor. 4. 4. and hee gives the Divell charge over them as he gives the good Angels charge over the godly Psal 91. 11. Secondly because the Divell can find none that will doe his workes but onely them Ioh. 8. 44. and therefore great is their misery for first they are his Slaves and he holds them captive at his will 2 Tim. â— 26. Secondly they are so tyrannized over and kept under by him that he will not let them looke after Heaven or any good to any purpose he doth oppresse them Acts 10. 38. Thirdly hee hath power over their death that they shall never dye well though they seeme to dye never so well Heb. 2. 14. Fourthly he leads them though they little thinke it he that Lyeth little thinkes hee that the Divell filleth his heart and yet he doth Acts 5. 3. Idle persons and â—atlers 1 Tim. 5. 13. little thinke they that they turne after Sathan and yet they doe verse 15. he that committeth sinne little thinkes he that hee is of the Divell and yet he is 1 Ioh. 3. 8. enemies of righteousnesse they little thinke that they are the children of the Divell and yet they all be Acts 13. 10. For first the Divell is a Spirit and therefore he can be in the wicked and they never spy it Revel 16. 14. Secondly hee can transforme himselfe into an Angell of light and therefore he can make them believe he is a good Spirit 2 Cor. 11. 14. Q. 185. Are there no more evils that wee have need to be delivered from A. Yes the whole world is sull of evils Ioh. 17. 15. we can walke in no way but there be many evils attending upon it to defile us and happie is he that is undefiled with them Psal 119. 1. We can not tread one step but there be evils ready to have dominion over us except the Lord deliver us there-from verse 133. First in our outward Callings as we are in danger in being overmuch or not enough in them of savouring them too much so that we cannot savour the Word the Sacraments and Sabboths for fleshly feare and distrust grasping too many things Improvidence hampering our selves with the wicked so that happie is hee whose God is the Lord for hee is faithfull to keepe one from the evill 2 Thess 3. 3. Secondly in Prosperity wee are apt to thinke we shall dye in our nest Iob 29 18. hoping it will not end yet nor yet we are apt to be vaine and delicare and tender and unhardy to forget the afflictions of Ioseph to be selfe-confident to prize heaven the lesse to be the unâ—iâ—ter for humiliation and the other irksome duties of Mortification such evils wise Agâ—â— saw in being full Prov. 30. 9. Thirdly in â—…ity to be impatient discontented to be moping to use unlawfull means to be Puâ—illanimous and base to be dead to good things David himselfe in his affliction found a want of quickning Psal 119. 107. Fourthly in our eating and drinking as the Israelites minds ranne upon their Onyoâ—s and Garlick and flesh-pots their soule loathed the Manna when wee drinke we are ready to be caught with the rednesse of the Wine when we eate as Esau with the rednesse of the Pottage at Feasts we are subject to forget feare we are in danger of Intem perance curiosity pleasure and therefore blessed is hee that hath Faith in Gods word to Pray that his meat may be sanctified 1 Tim. 4. 5. Fiftly in our delights and recreations to be too â—esting and light and tickeled immoderate unseasonable over long to be unâ—itted thereby to graver and seriouser things which are great evils for they doe exceedingly dead us towards Christ 1 Tim. 5. 6. Sixtly in our company to be infected some way or other and carried away Gal. 2. 13. Seventhly when wee are alone Eccl. 4. 10. though the more Grace we have the lesse we are alone when wee are alone Ioh. 16. 32. Eighthly when we are about godly duties there â—â— evills about us too and therefore we had need â—o take heed Luk. 8. 18. Q. 186. It appeares then God is the only deâ—â—erer A. Yea Psal 70. 5. for first he is strong eâ—ough Kings and Princes are not able to be deliverers 2 King 6. 27. he only is our rock and therefore our only deliverer 2 Sam. 22. 2. Secondly in him only we may trust for deliverance Psal 144. 2. and therefore First we should â—ly onely to him for deliverance Psal 50. 15. Secondly this condemnes them that â—ly to any other for deliverance it is a heavy curse when a man is given up to such a reprobate sense as to goe any where else Iudg. 10. 14. Thirdly if we be delivesed at any time let us take notice that our deliverance commeth from him and let him have a song of Praise Psal 32. 7. Fourthly let us labour to be such as he may be willing to deliver as First let us see our selves utterly undone without him 2 Chron. 20. 12. Secondly let us climb up to mount Sion deliverance dwells there Ioel. 1. 32. Thirdly let us set our selves to be holy â—â—ad 17. Fourthly let us be importunate with God not to tarry long before he deliver Psal 40. 17. and yet Fiftly wait too till he is pleased to deliver Lam. 3. 26. Sixthly let us looke to the Holy one Isa 31. 1. Seventhly if any deliverance be offered any other way let us not except it Heb. 11. 35. the Lord doth deliver First by keeping away the evill Iob. 33. 17. Secondly by removing it a way when it is come Psal 51. 14. Thirdly by disanulling the force of the evill Dan. 3. 27. or the hurtfulnesse of it Mark 16. 18. Fourthly by altering of the nature of it and turning it to good Gen. 15. 20. Fiftly by taking one away from the evill 2 King 22. 20. which few men doe consider Isa 57. 1. and therefore first God hath more wayes to deliver his people then one Deliverances Psal 44. 4. Secondly though never so many waies of Deliverance be blockt up yet let Faith say God hath another way yet Ester 4. 14. for God is skilfull and well verst in delivering his 2 Pet. 2. 9. Thirdly let our faith be indifferent may be God will be with us in trouble and that is a deliverance Psal 9. 15. may be God will keepe us in it and that is a deliverence Psal 25. 20. may be hee will keepe us from sinking and that 's a deliverance too Psal 69. 14. Q. 187. What doe you learne from these words For thine is the Kingdome the Power and the glory A. That Prayer is to be pressed with arguments as Moses his Prayer was Exod. 32. 11 12 13. so was Asa's 2 Chron. 14. 11. First because God is a God of infinite understanding and therfore when we speake unto him wee had need to speake reason Iob 13. 3. Secondly because Prayer is a pleading which must be full of good reasons Iob 23. 4. Thirdly because Prayer is a main part of Gods service which is reasonable Rom. 12. 1. for even a mortall man stands much upon reason Iob 32. 11. much lesse hath the wise God delight in fooles Eccl. 5. 4. Therefore first wee should well ponder our Prayers before wee doe pray them David calls his Prayers his meditations Psal 5. 1. wee must ponder upon what ground we come to God otherwise hee will send us away without hearing Iudg. 10. 14. we must ponder what correspondency we have with him is otherwise he will indite us of impudence for ouâ— comming into his Courts Ier. 11. 15. when wee Pray to him rightly God sayes Come let us reason together Isa 1. 18. Secondly hence we see that wicked men be they never so learned and gifted in Prayer yet they cannot Pray for lacke of Spirituall reason they are unreasonable men 2 Thes 3. 2. This is a comfort to good Christians that have the Lords attributes all on their side for God will be sure to heare such Ioh. 9. 31. hence it is that they doe not faint in Prayer as others doe because their reasons are never exhaust they have still more and more reason Luk. 18. 1. 7. Jacob had such reasons that he would not let the Lord goe Gen. 32. 26. The Prophet Isaiahs his mouth could never be stopt he had still more and more to say and presse the Lord with Isa 62. 1â— and therefore first when we have a good argument we should lie a tugging with it and follow it hard as Ioshua did Iosh 7. 6. 9. Secondly when our arguments seeme to be answered we should recover them againe Math. 15. 22 23 24. FJNJS