The Spiritual Mans Directory, Treatise · Part 2 · Question 105 – Question 124
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 with… your ſelves, as Matthew hath it, Math. 3. 9 Saint …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 onelyonly 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 onelyonly 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 m…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. 109. Why are not Believers under the Law?
A. Firſt, Becauſe Chriſt was made under the law for them, Gal. 4. 4. Secondly, becauſe as many as are under the curſe, Gal. 3. 10. Thirdly, becauſe they are led by the ſpirit of Chriſt, Gal. 5. 18. Fourthly, becauſe they have the inheritance by promiſe, Gal. 3. 18. and it may be knowne who they be, that are not under the law; Firſt, by there ſubjection to the Goſple, for they that obey not the Goſpel of God are all under the law and the curſe, 2 Theſſ. 1. 8. Secondly, by thankfull walking worthy of the Goſpel, Rom. 7. 25. and by ſtedfaſt working the Lords worke, 1 Cor. 15. 58. Thirdly, by being a law to themſelves, in an univerſall reſpect to all Gods Commandemenss, Pſal. 119. 6. Fourthly, by groaning and ſighing after God, that they may more and more be directed and ordered by his ſtatutes, verſe. 5. Fiftly, by doing all this, out of love, not for feare of hell and judgement, for they are a willing people, Pſal. 110. 4.
Q. 110. In what ſence are not believers under the Law?
A. Firſt, They are not under the Law, in regard of the rigor of it, for that requires men to be without linne, which none can be in this life, 1 King. 8. 46. and to performe perſonall obedience, which now is impoſſible by reaſon of the weakneſſe of the fleſh, Rom. 8. 3. Secondly, they are not under the law in regard of juſtification, Rom. 3. 20. they are freed from the neceſſary ſeeking of righteouſneſſe by it, Gal. 2. 21. Thirdly, they are not under the …aw, in regard of the curſe of it, Gal. 3. …3. the Law miniſters death, 2 Cor. 3. 7. Fourthly, they are not under the Law, in regard of the ſpirit of feare, that is in it, 2 Tim. 1. 7. which accompanyes the law, as it did the deliverer of it, Heb. 12. 21. and yet as long as their love is not perfect they doe feare, 1 Iohn. 4. 18. Fiftly, they are not under the law, as it was in Moſes his hand, Iohn. 1. 17. having a yoke of bondage annexed to it, Gal. 5. 1. the Church being then in their minority, Gal. 4. 3. under tutors and governours, verſe. 2.
Q. 111. Now prove that beleevers in ſome ſence are under the Law?
A. Firſt, Paul, ſays the Law is not abrogated by faith, nay God forbid ſayes he, Rom. 3. 31. Secondly, the dutyes of the law are expreſſed upon the conſcience after faith, avenge not your ſelves, Rom. 12. 19. children obey your Patents, Eph. 6. 1. and the reſt, neither is he a legall teacher, but an Evangelicall teacher, that now preſſeth the commandement of the Law upon the conſcience, Math. 15. 19. Thirdly, becauſe it is a preſumptuous ſpeech to ſay, be in Chriſt and ſin if thou can…t, for Davids murder after he was in Chriſt was a finnè, 2 Sam. 12. 13. there is not a juſtified man upon earth but ſinneth, Eccl. 7. 20. nay we, that are Apoſtles of Chriſt in many things we offend all, ſayes Iames, Iam. 3. 2. and if we ſay no we lye, 1 Iohn. 1. 8. now where no law is there can be no ſinne, Rom. 4. 15. Fourthly, Chriſt came not to abrogate the law, Math. 5. 17. as he fulfilled it himſelfe, ſo he makes his members to delight in it, Rom. 7. 22. and to love it, Pſal. 119. 97. and the law is ſaid to be fulfilled by them, when they walke not after the fleſh, but after the ſpirit, Rom. 8. 4. and if they ſin at any time, they are commanded to confeſſe their ſinnes, 1 Iohn. 1. 9. and though they obey God out of love, yet when they love, they fulfill the law of God, Rom. 13. 10.
Q. 112. What is that ſence, wherein believers are under the Law?
A. They are under the Law. Firſt, in regard they are commandéd to keep it Pſal. 105. 45. and to order their lives according to it, as a rule, Pſal. 119. 9. Secondly, in regard of the neceſſity of good works not as cauſes of, but as a way unto life, Tit. 3. 14. Thirdly, in regard that God is diſpleaſed with them, when they breake it, 2 Sam. 11. 27. and will puniſh them, Amos. 3. 2. as a father doth his ſon that doth offend him, Heb. 12. 7. nay ſometimes with the ſleep of temporall death, Cor. 11. 30. Fourthly, in regard that they are bound to repent whenſoever they ſinne, Revel. 3. 19. and to pray for pardon of ſinne, Pſal. 51. 1. Fiftly, in regard that the threatnings of the Law muſt be a motive to them to take heed, Iob. 31. 23. for though their God be a loving and an everlaſting father, yet he is a conſuming fire, Heb. 12. 29. for though unbelievers onelyonly ſhall be damned, 2 Theſſ. 2. 12. yet believers muſt heare of Gods judgements and ſee them, that their fleſh may be …rbed with feare, Pſalm. 52. 6. Sixthly, in regard that they are to be humbled themſelves by the Law, and cry out upon themſelves for their often tranſgreſſings of it, Rom. 7. 24.
Q. 113. What it Prayer?
A. It is a calling upon God, Rom. 10. 13. in the name of Ieſus Chriſt, Ioh. 16. 23. for whatſoever we need, Iohn. 14. 13. it is an act of our ſpirit, 1 Cor. 14. 14. and of our heart prepared, Pſal. 10. 17. and of all the ſoul lifting it ſelfe up unto God, Pſal. 25. 1. and looking up to him, Pſal. 5. 3. and preſenting our ſelves before him, Dan. 9. 20. with faith, Iam. 1. 6. and earneſtneſſe, Act. 12. 5. and ſtriving, Col. 4. 12. and great heed, Mark. 13. 33. by the help of the holy Ghoſt, Iude. 20. who is the ſpirit of Prayer in Gods children, Zach. 12. 10. without whom, there is no ſence, nor meaning in our prayer in Gods accompt, Rom. 8. 27. neither can we truly call God father without him, Gal. 4. 6. neither are our prayers, prayers at all, except we be Saints, the prayers of the Saints, Rev. 5. 8.
Q. 114. To whom are we to Pray?
A. To God only, it is his glory to be called upon, Pſal. 50. 15. which he will not give to another, Iſa. 42. 8. Firſt, becauſe prayer is a principall part of divine worſhip, Ioal. 2. 32. and divine worſhip is to be given to God only, 1 Sam. 7. 3: Secondly, becauſe we may call upon none, but one whom we are to believe, Rom. 10. 14. Thirdly, becauſe God onelyonly knoweth our hearts, and what we inwardly deſire, Act. 1. 24. Fourthly, becauſe he onelyonly is all-ſufficient and Almighty, Gen. 17. 1. to give us whatſoever we aske, 1 Iohn. 5. 15. warrantably, verſe. 14. Fiftly, becauſe the Lord counts it a heavy judgement, when he lets people call upon any other but him, Iudg. 10. 14. Sixtly, we have neither precept nor example of any Saint that called upon any, but his heavenly father, nay our Saviour ſaith, when ye pray, pray to your heavenly father, Math. 6. 9. Seventhly, becauſe we need nor Saint, nor Angel to enterceed for us, we may make bold our ſelves with the throne of grace, Heb. 4. 16. Laſtly, Chriſt knocks of all need of Mediatours with an argument of Gods infinit condiſcending love. Iohn. 16. 26.
Q. 115. Why muſt we Pray in the name of Chriſt the mediatour?
A. Firſt, becauſe we are poore ſinfull duſt and aſhes, and therefore we cannot be admitted except he procure us acceſſe unto the father, Eph. 2. 18. Secondly, becauſe, we have provoked God, and therefore ſhould pull down a curſe rather then a bleſſing, except he ſhould make interceſſion for us, Rom. 8. 34. Thirdly, becauſe he onelyonly is enough powerfull with God, Math. 28. 19. and no man is acquainted with God, but he, and ſuch as he makes to be acquainted with him, Math. 11. 27. again there is none worthy but he, for he was flame for us; Revel. 5. 9. Fourthly, what are Moſes, and Samuel, and Iob, and Daniel, and Noah, that we ſhould aske in their name? to which of the Saints can we turne. Iob. 5. …. Fiftly, all the Saints that were in the old Teſtiment, or ſince, prayed in his name, David lookt at him as his ſurety, Pſal. 119. 122. and his Meſſias or anointed, Pſal. 84. 9. Hezekiah lookt at him as his undertaker, Iſa. 38. 14. Daniel prayed God to heare him for his ſake, Daniel. 9. 17.
Q. 116. What is it to Pray in the name of Chriſt?
A. It is not. Firſt, to uſe Chriſts name, and ſay, Lord we pray in Chriſts name, Math. 7. 22. nor Secondly, onelyonly to conclude our prayers thus, Through Ieſus Chriſt our Lord, though the Saints doe uſe theſe words too, 1 Cor. 15. 57. nor Thirdly, to counterfeit Chriſts Ring to the father, and ſay we come from him; for the Lord knowes who are his, and whether we truly come from him yea, or no, 2 Tim. 2. 19. for Chriſt will ſay to his father, father I never ſent ſuch and ſuch, as he did of the falſe Prophets, I never ſent them, Ier. 14. 14. but to pray in the name of Chriſt is. Firſt, when we are in with Chriſt, and ſo pray, Iohn. 15 7. as the Tyr…a… firſt made Blaſtus the Kings Chamberlaine their friend and then made their ſuite to the King, Act. 12. 20. Secondly, when we can truly ſays not only that there is an Advocate with their father, but alſo that we have him for our advocate, 1 Ioh. 2. 1. Thirdly, when we doe not only conceipt that we come to God by him▪ but we come to God by him indeed, Heb. 7. 25. Fourthly, when we can truly ſhew his Ring, that he is our Mediatour, by promiſe, Heb. 8 6. now this Ring is, Firſt, effectuall calling, Heb. 9. 15. Secondly, a good conſcience, when our heart condemne us not, then we may be confident, 1 Iohn. 3. 11. Thirdly, faith, Math. 21. 22. Fourthly, the ſaving knowledge of the truth, 1 Tim. 2. 4. for then we may be ſure we have a token from the Mediatour, verſe. 5.
Q. 117. Why is Faith neceſſary to prayer?
A. It is neceſſary to bring us to prayer. Firſt, becauſe we cannot draw neere unto God elſe, Heb. 10. 22. Secondly, becauſe the relation of God as a father, muſt bring us unto prayer, Luk. 15. 18. Thirdly, becauſe the ſence of our wants and ſinnes and afflictions are to fetch us unto prayer, Pſal. 116. 10. Fourthly, becauſe faith is the feet whereby to come unto God, Heb. 11. 6. againe faith is neceſſary to diſcharge prayer, …am. 5. 15. Firſt to pray boldly, Eph. 3. 12. Secondly, to lift up hands that are holy, 1 Tim. 12. 8. Thirdly, to inlarge thy heart in prayer, 1 Sam. …. 1. againe, faith is neceſſary to conclude prayer, how elſe can we ſay Amen? Revel. 22. 21. or leaue our prayers with Chriſt, in whom the promiſes of God are yea and Amen, 2 Cor. 1. …0. Firſt, becauſe faith muſt ſet thy heart at quiet after prayer; when Hannah had done praying, ſhe did eate and her countenance was no more ſad, 1 Samuell, 1. 18. though there were but an inch between David and death, yet when he had prayed, he ſet his heart at reſt, … Pſalm. 3. 5. Secondly, faith makes the ſoule waite, and when we have prayed and uſed all the meanes, we have need of patience to waite, Hebrew. 10. 36. Thirdly, faith inhanceth prayer the next time, that if it ſpeed no… the firſt time, it may riſe higher and higher with all importunity, Luke. 11 8.
Q. 118. What ſay you of the differences and diviſions of Prayer?
A. Prayer is either. Firſt, Metricall with Muſique, Acts. 16. which is a duty commanded, Pſalm. 95. 1. being very ſutable, to ſpirituall mirth, Jam. 5. 13. and to make us heavenly minded; and therefore profitable every day, 1 Chron. 16. 23. it is good to make meditation ſweet, Pſal. 104. 33, 34. and to ſtirre up affection, and to put glory upon Gods praiſes, Pſal. 66. 2. good alſo to ſtirre up the ſpirit of Propheſie, or of Prayer, 2 King. 3. 15. its a duty that requires much grace, Col. 3. 16. and great underſtanding, Pſal. 47. 7. and ſpirit, 1 Cor. 14. 15. and great modeſty and gravity, it being melody to the Lord, Eph. 5. 19. the heart not being upon the tune, but fixed upon the ſence and upon God, Pſal. 57. 7. not as though we did ſing to one another, but unto the Lord, Pſal. 13. 6. that we may not only ſing Davids Pſalms, but that we may be ſweet ſingers of thē, as he was, 2 Sam. 23. 1. or Secondly, Proſaycall which is either publique prayer in the Congregation, Pſal. 7. 7. or private in the family 1 Pet. 3. 7. or ſecret alone, Math. 6. 6. and all are either ordinary prayer, which is every day, Pſal. 145. 2. or extraordinary as at a faſt, Ionas. 3. 8.
Q. 119. What ſay you of Publique prayer?
A. The Miniſter is to performe it, and that with an audible voice, Nehem. 9. 4. in the publique Sanctuary, Pſal. 150. 1. which may be in any place now, Mal. 1. 11. all the congregation. Firſt, joyning with him, with one conſent, Zeph. 3. 9. as though they were all one man, Iudg. 20. 1, 8. Secondly, teſtifying this their conſent by ſaying Amen, 1 Cor. 14. 16. Amen, Amen, Neh. 8. 6. Thirdly, all praying the ſame prayer, with as much uniformity of thoughts and affections, as can be, that it may make all one ſound in Gods …re, 2. Chron. 5. 13. though the perſons praying be many, yet the act muſt be as if it were one act, Luke. 1. 10. and this publique prayer is neceſſary. Firſt, becauſe when it is publique, it is the more glorious, Pſal. 96. 9. becauſe men are ſociable creatures, and therefore as they love to live together, and trade together, ſo they ſhould praiſe God together, Pſal. 111. 1, 3. its fit to ſtirre up one another. O praiſe the Lord with mee, Pſal. 34. 3. Fourthly, the Lord is the likelyer to pity, when there be many, Ion. 4. 11. Fiftly, there be many publique ordinances of God, which all have need to be ſanctified by Prayer; there is the adminiſtration of the Sacrament, and that requires prayer, Act. 2…. 16. and the Word, and that requires prayer, and the cenſures, and they require prayer; and therefore Gods houſe, is called a houſe of Prayer, Math. 12. 13.
Q. 120. What more of publique Prayer?
A. Publique prayer is harder then private, though Gods people doe more joy in it then in private, Pſal. 122. 1. for in publique a man is more ſubject. Firſt, to diſtraction, what with onething or another, it ſhould ſeem Eutichus was diſtracted with the ſwe…ineſſe of the throng, and made drowzy, Act. 20. 9. Secondly, Hypocriſy, hypocriſy made the Phariſes willing to pray in their Synagogues, Math. 6. 5. Thirdly, to formalitie, Math. 15. 8. meanes to helpe theſe evills are, Firſt, pray often in ſecret, learne to pray there, and then thou mayeſt the better pray in ſecret; learne to pray there, and then thou mayeſt the better pray in publique; David bidding us praiſe God in the congregation, Pſal. 149. 1. he bids us praiſe God in our beds, verſe. 9. Secondly, prepare thy ſelfe and fixe thy heart. Firſt, and then come and pray in publique, Pſal. 57. 7, 8, 9. I will prepare bullocks and Goates, ſayth the Pſalmiſt, Pſal. 66. 15. Thirdly, labour that the ſpirit of God may bring thee into Gods Temple, Luke. 2. 27.
Q. 121. How do you prove, that the maſter of the family is to gather his family together every morning and evening, and to pray in his family?
A. Firſt, Becauſe this is made to be one of the reaſons why husbands ſhould dwell with their wives, that their domeſticall prayers be not hindred, 1 Pet. 3. 7. Secondly, by the example of Ioſhua, Ioſh. 24. 15. and Cornelius, Act. 10. 2. and Heſter, Heſt. 4. 16. Thirdly, becauſe the families of the godly are called Churches, Rom. 16. 5. and therefore they ſhould be as the Temple, where morning and evening ſacrifice was every day, and it was counted the abomination of deſolation, when it was taken away, Dan. 11. 13. Fourthly, becauſe there is a promiſe to encourage men to it, though but two, or three be in the family, Math. 18. 20. Fiftly, becauſe there be family ſinnes, and family wants, and familybleſſings, all which require prayer; and therefore all families ſhould have ſacrifices in them, 1 Sam. 20. 26, Sixtly, becauſe the Lord curſeth ſuch families as doe not, call upon his name, Ier. 10. 25. there is ſcripture enough to prove it, though we might ſay of family prayer, as Paul does to the godly concerning love, touching brotherly love, yee have not need that I write unto you, for yee your ſelves are taught of God, to love one another, 1 Theſſ. 4. 9. ſo God taught Jacob to ſet up his worſhip in his houſhold. Gen. 35. 2. and ſo did Abraham, Gen. 18. 19.
Q. 122. What ſay you of extraordinary prayer.
Three things make it. Firſt, extraordinary might and fervency. Ion. 3. 8. Secondly extraordinary continuance, Heſt. 4. 16. Thirdly, extraordinary aſſiſtance of the ſpirit, and ſtrength of the new nature, Math. 9. 17. Five things do require it more eſpeciall. Firſt, a ſpeciall want of ſome bleſſing, Luke. 2. 37. though the bleſſing be but temporall, Gen. 25. 21. Secondly, entring upon a calling, Math. 4. 2, 17. Thirdly, ones, Firſt, converſion, 2 Chron. 33. 13, 18, 19. Fourthly, ſome Imminent danger through ſin, Math. 26. 75. Fiftly, when we ſee that ordinary prayer will not ſerve turne, 2 Cor. 12. 8. now faſting doth helpe it, Act. 10. 30. for faſting. Firſt, it pulls down the fleſh and chaſtens the ſoul, Pſal. 69, 10. and afflicts it, Ezra. 8. 21. Secondly, its a good helpe to contrition, when its ſanctified Ioel. 1. 14. Thirdly, being rightly obſerved, its a ſigne of humiliation, Nehem. 1. 4. againe extraordinary prayer. Firſt, it requires reſolutions of better obedience, Hoſ. 14. 2, 3. Secondly, much humiliation contrary to pride, Iob. 35. 12. Thirdly, freedome from worldly cares, that we may be given unto prayer, Pſalm. 109. 4. Fourthly, watchfulneſſe and great heed taking, Marke. 13. 33. Fiftly that we looſe not o… quickings afterwards, leſt we be guilty of holding downe our heads like a bul-ruſh for a day, Iſa. 58. 5.
Q. 123. What motives are there to induce us to extradinary prayer and ſeeking of God?
A. There be ſix motives, Firſt, the Commandement of God when ordinary ſeeking will not find him, now he tells us is a time for extrordinary, Ioel. 2. 12. Secondly, the gracious promiſe that God hath made to it, Math. 7. 7. Thirdly, the great efficacy of it, Iam. 5. 16. for importunity can doe much, Luke. 18. 5. the Iſraelites prayed often and ſped not, but when they cryed then they ſped, Exodus. 3. 7. So againe when they crved to God, they did ſpeed, Iudg. 3. 15. this poore man cryed, ſayes David poynting at himſelfe and the Lord heard him, Pſal. 34, 6. Fourthly, the glory of God, and the credit of the Goſpel; for what may the world thinke, if we that ſtand ſo much for praying ſhould not prevaile, Ezra. 8. 22, 23. Fifthly our infinite need, and therefore we ſhould thinke it is high time to awaken, and to call upon our hearts to awake, Pſal. 108. 2. Sixtly, our laſt refuge is extraordinary ſeeking, we muſt reaſon thus; What hope have we, if we doe not ſpeed with God, Pſalm, 39. 7.
Q. 124. May we not pray for the Dead?
A. No, David ceaſed praying for his child when once it was dead, 2 Sam. 12. 23. as for that place in the Machabes, Mac…ha. 12. 44. that is not Canonicall ſcriptures, 2 Ma…cha. 15. 38. Firſt, when people are dead our communion with them ceaſeth, Iſa. 8. 19. Secondly there is no profit in ſuch prayers, as the tree falleth, ſo it lyeth, Eccl. 11. 3. when our Saviour ſayeth, that the ſinne againſt the holy Ghoſt ſhall not be forgiven, neither in this world nor in the world to come, Math. 12. 32. he doth not imply that there may be ſome ſinnes, that though they be not forgiven in this world, yet they be forgiven in the world to come, but it is only a vehement phraſe to ſhew it ſhall never be forgiven, verſe. 31. for we muſt agree with our adverſary, while we ar… here in the way with him, Math. 5. 25. and yet we may pray for the conſummation of ſuch as are dead in the Lord, for that is included in the ſecond Petition, thy kingdome come, Math. 6. 10. and they without us cannot be made perfect, Heb. 11. 40. againe we may give thanks for the glorious victory of the Saints departed, for if one member be perferred to honour, all the memb… rejoyce with it, 2 Cor. 12. 26.