Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
placed in his steed to whom he hath committed the word of reconciliation let vs vse their helpe for the finding out of Gods promises and hauing knowledge of them oft meditate and thinke on them that so they may be the more firmely imprinted in our memories as in a good treasury and store house and the more ready to be brought forth for our vse like that good housholder which bringeth forth out of his treasure things both new and old As we vse our memories so shal we find them ready to help vs in time of need God therefore prescribed vnto his people diuers helpes for their memories §. 72. Of well applying Gods promises IN the second particular helpe which is wise and right application of Gods promises consisteth the greatest vse of Faith for which we haue need of the Spirit of wisedome and reuelation The promises of the Word are declarations of Gods fauour towards man and of his prouidence ouer him for his good for it pleased God as to take care of man and to prouide for him all things needfull so beforeâ— hand to make faithfull promises to him thereof to vphold him till the time of the accomplishment of them Now for the better application of them wee are to consider both the promises themselues and the persons to whom they are made In the promises three things are to be obserued First the matter contained in them Secondly the kinde or quality of them Thirdly the manner of propounding them The matter of Gods promises is either generall concerning supply of all good things and deliuerance from all euill or particular concerning the seuerall particular estates and needs of men §. 73. Of applying generall promises THat first promise which God made to man after his fall He shall breake thine head was a generall promise for by it is promise made of Christ Iesus and of that full redemption which Christ should make of man So that promise which God made to Abram In thy seed shall all the nations of the earth be blessed Heere is all happines in Christ promised to all the faithfull And that which the Apostle setteth downe All things shall worke together for the good of them that loue God c. And again All things are yours that is all things tend to your good and helpe forward your happinesse and saluation Many other like generall promises there be in the Scripture which are the rather to be remembred because they extend themselues to all estates to all conditions and to all kinde of distresses whatsoeuer so that if we cannot call to mind particular promises fit for our present estate we may vphold our selues with these generall promises For example when the diuell or any of that serpentine brood shall assault vs remember we that all that they can doe is but to nibble at our heeles he shall neuer be able to crush our head to destroy our soule yet his head shall be crushed he vtterly vanquished If we be in any misery remember we that blessednesse is promised vnto vs and blessed shall we be If any thing seeme to make against vs this is promised to be the issue that all shal turn to our good §. 74. Of applying particular promises PArticular promises fit for our particular estates and needs are added to the general because we are weake and subiect to slip and cannot well apply and rest vpon the generall promises These are very many I will endeauor to draw them to some distinct heads They concerne this life or the life to come Those for this life are of temporal or spirituall blessings For the life to come heauenly and glorious things are promised Promises of tempoâ—all things are to supply things needfull remoue things hurtfull For supply of things needfull it is said Nothing shall be wanting All things shall be ministred God shall fulfill all your necessitie c. Besides there are other particular promises fitted to our seuerall necessities to such as want meat drinke or apparell Christ hath said Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on c. your heauenly Father knoweth that ye haue need of all these things They which desire to haue yet more particulars let them reade Leu. 26. 4 5. c. and Deat 28. 3 4. c. In the Scripture are further to be found particular promises for Orphans Widowes Captiues c. likewise for time of warre famine sicknesse c. If now we want any needfull thing the vse of Faith is to make vs rest vpon these and such like promises for if they be rightly beleeued they will make vs cast our care on God that careth for vs and moderate our immeasurable carking aftet them mouing vs patiently to waite for the accomplishment of our desire or contentedly to want what God denyeth For remouing things hurtfull and deliuering vs out of troubles God hath expresly said I will deliuer thee There shall none euill come vnto thee The Angels haâ—â— charge ouer thee to keepe thee in all thy wayes leâ—t thou dash thâ— foote c. Here then the vse of Faith is this that if we be in any trouble these and such like promises make vs rest quiet patiently expecting the issue that God will giue and thâ—â— without prefixing any time for He that beleeueth makeâ—â— not haste or prescribing any meanes to him as faithful Moses when he said Stand still and see the faluation of thâ— Lord c. For spirituall matters we haue many most comfortable promises as that God will be our God wee shall be his people we shall all know him he will forgiue our iniquities he will write his Law in our heart he will giue the Holy Ghost to them that desire him c. So there are many particular promises for particular graces as for Faith Hope Loue c. And for growth and increase in these The vse of Faith here is to vphold vs against our manifold defects infirmities and imperfections For first it giueth euidence to our soules that the graces wee haue are the gifts of God because God promiseth them Secondly it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun I know whom I haue beleeued saith Saint Paul and I am perswaded that he is able to keep that which I haue committed to him c. For promises of heauenly things the Scripture is euerie where plentifull that the soule shall at the dissolution of the body goe immediately to Heauen that the body shall rise againe and be made like to the glorious body of Christ and we enioy euerlasting happinesse with the like The vse of Faith in regard of these is to vphold vs with the expectation of that heauenly happinesse which is promised yea though wee bee here
we must aske let vs see how wee must aske Wee haue heard before of many graces needfull for a right manner of prayer which I will not here repeate but onely shew how all things must be asked with subiection of our will vnto Gods will For this end respect must be had to Gods promises For euery acceptable prayer is made in faith Faith hath an eye to Gods promises and resteth thereon as God hath promised any thing so the faithfull aske it in Prayer Things absolutely promised they craue absolutely as Moses who would not let God alone till he had spared his people but desired to be raced out of Gods Booke rather then his people should be destroyed and why because God had made an absolute promise to bring them into Canaan which promise Moses pleadeth vnto God in his prayer Things not absolutely promised they pray for with subiection vnto Gods will and wisdome For there are many things which are good in their kinde yet so farre make more or lesse to Gods glory and mans good as it pleaseth God by his wise prouidence to dispose them For example God hath made an absolute promise of the perpetuall continuance of the Church but not of a continuall outward flourishing estate thereof for hee can turne the persecution of his Church to the encrease therof and so gaine honour to himselfe and bring good vnto his people thereby Thus for the time of accomplishing Gods promises sometimes a long date sometimes a short date may most make to his glory and for the meanes sometimes one kind of meanes sometimes another with other like circumstances In all these wee must in our Prayers either expresse or reserue in our minds some secret limitations as these If God see it to be good if his good pleasure be such if it may stand with his glory c. §. 32. Of the euils to be prayed against II FOr Deprecation or supplication we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer and also in the example of Christ Whâ— offered vp supplications with strong crying and teares and was also heard in that which he feared of Salomon who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple and of other Saints in all ages yea likewise in the answer which God gaue to Salomons prayer and in the many promises which God hath made to deliuer vs from euill Here also wee are to consider the matter and manner What we are to pray against and how Euill to be prayed against is either of fault or of punishment §. 33. Of praying against sinne EVill of fault is sinne This is the first euill that euer was in the World the greatest of all euils a greater euill then the torment of hell and the cause of all euill of punishment for sinne when it is finished bringeth forth death In regard of this euill three things are to be prayed against 1. The guilt of sinne 2. The power of it 3. Temptations thereunto Against the first we pray in the fifth Petition against the second and third in the sixth Petition In regard of the first Dauid thus prayeth Wash me thorowly from mine iniquity and cleanse me from my sinne In regard of the second thus Let not presumptuous sinnes haue dominion ouer me In regard of the third Christ saith to his Disciples Pray that ye enter not into temptation The guilt of sinne maketh vs odious and abominable in Gods sight whose fauour causeth our happinesse The power of sinne maketh vs more and more to prouoke his wrath which is vnsupportable Temptations vnto sinne simply in themselues worke neither of those two mischiefes For Christ who was alwaies most amiable in Gods sight the Sonne of Gods loue in whom his soule delighted and who neuer proâ—oked Gods wrath for God was alwaies well pleased in him was oft tempted to sinne as by Satan himselfe in the Wildernesse by Scribes Pharises and other such enemies yea by Peter when he told him of his suffering but all his temptations could neuer make him sinne As a fire-brand thrust into the Sea is presently quenched so were all temptations cast against Christ Yet notwithstanding temptations to vs are very dangerous because of our pronenesse readinesse to yeeld vnto them We are by nature to temptations as tinder or rather as gunpowder is to fire As the least sparke of fire doth not onely soone kindle but also suddenly in flame gunpowder and sets it all on fire so euery little temptation soone fastneth on vs and inflameth vs suddenly with the fire of sinne Instance Dauid who at the sight of Bathsheba was inflamed with lust and Peter who at the word of a silly maide was soone brought to denie and forsweare his master If these in whom Gods renewing Spirit abode were by reason of the flesh so prone to be ouertaken by temptations how can such stand against them in whom the flesh reigneth and where is nothing to restraine them §. 34. Of the manner of praying against the guilt and power of sin and temptations thereto AGainst the guilt and power of sinne we must simply absolutely instantly pray and neuer cease till God heare vs. That we may with the greater indignation pray against them we must first narrowly and thorowly examine our selues and search what sinnes we haue committed and amongst our many sinnes obserue which are the most odious which the most dangerous what sinnes wee are most addicted vnto and what beare greatest sway in vs. Thus when we see what greeuous sinnes we are slaues vnto we shall with great vehemency as Dauid and with teares as Peter pray against them The reason why most so sildome so coldly and faintly pray against their sinnes is because they neuer examine themselues they see not how vile and wretched they are by reason of them Against temptations we are to pray especially that we be not giuen ouer vnto them and ouercome by them but that the Lord would either deliuer vs from the temptation or so assist vs therein that it turne not to our destruction but rather to our good §. 35. Of praying against punishments of sinne EVill of punishment is threefolde 1. Temporall 2. Spirituall 3. Eternall Temporall punishments are all outward iudgements miseries and plagues in this World these are in themselues effects of sinne from sinne they came first had man neuer transgressed none of these had euer beene inflicted vpon him In the day thou eatest of the tree forbidden thou shalt die the death saith God to man All temporall iudgements are fore runners of death and appurtenances thereof and so comprised vnder it These may be sanctified and made medicinable and so they are in and thorow Christs suffering to Gods children all outward afflictions are Gods physicke to the faithfull Absolutely therefore they
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
Mediator but onely wee vse them as companions and fellow-members in this office §. 147. Of those who vse or refuse to aske the helpe of others prayers Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day who when they depart one from another or write one to another or being in any distresse are visited one of another desire the prayers one of another The thing is good and warrantable yee that haue vsed it be not ashamed of it neither cease to vse it still onely as the thing is in it selfe good so vse it well not complementally for custome sake but from the heart and that in regard of the forenamed reasons Vse 2 As for those who are ashamed to desire the prayers of others vnworthy they are to pertake of the benefit of others prayers And for those who mocke and scoffe at it in others what doe they but strike the Prophets and Apostles thorow their â—oines whom they scoffe at The time may come when they would be glad of their prayers whom in their prosperitie they mocked euen as Pharaoh was glad of the prayers of Moses and Aaron Saul of the prayers of Samuel and Simon Magus of Simon Peters §. 148. That none too good to seeke the helpe of anothers prayer BVt for the better clearing of this point I will more distinctly declare the persons both who are to desire this duetie and also of whom it is to be desired For the first All of all sorts none excepted must desire the prayers of others not onely the yonger meaner inferiour sort as children schollers auditors and the like but euen the best and greatest and that of such as are much inferiour vnto them Note the forenamed examples which shew that Kings Queenes Prophets Apostles desired this kindenesse what persons more eminent for place or more excellent for grace if it beseemed them whom may it not beseeme On the one side the greatest and best while heere they liue are subiect to many infirmities many temptations and though they may haue some excellent gifts aboue others yet they want many other which meaner then they haue besides they are proane to decay in the graces which they haue On the otherside the prayers of the least and meanest Saint are of force with God God is no accepter of persons it is the heart the honesty sincerity and ardencie of it which he most respecteth and not the greatnesse and dignity of the person who prayeth In this regard therefore as the foote may be helpful to the head and as a little mouse may bee helpefull to a Lion caught and entangled with cords by gnawing a cord asunder so may the least Christian bee helpefull to the greatest by praying for them Vse Let none therefore thinke themselues so compleate and well furnished as they need not the helpe of others prayers or so great that it should not beseeme them to seeke this helpe God in wisdome hath so ordered the body of Christ that the members thereof should neede one anothers prayers and that both to maintaine mutuall loue among them for mutuall prayers doe euen knit the soules of the Saints together and also to suppresse arrogancie that one should not scorne and disdaine another If any bee otherwise minded it is to be feared that ambition hath blinded their mindes If the greater are to desire the prayers of the meaner much more the meaner of greater as children of parents people of the Ministers c. §. 149. Of praying to the liuing onely FOr the second the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire These are onely the liuing who conuerse among vs vpon the face of the earth to these whether present or absent we may make knowne our desire if present by words or outward signes if absent by letter or message To desire the prayers of such as are departed out of this world is both in vaine and also without warrant 1 In vaine because we can neither make signe speake write nor send to them nor can they without some such meanes know the desire of our heart it is Gods propertie to search the heart 2 Without warrant because the whole Scripture affordeth neither precept promise nor good example tending to that purpose had it beene needefull questionlesse Christ would haue comprised it in his perfect forme of prayer §. 150. Of the Papists arguments for praying to the dead OVr aduersaries make shew of sundry places but such as make nothing to the purpose but are wrested cleane contrary to the scope of the Holy Ghost Their great champion who vseth go gather together what hath beene or may be alleadged for defence of their superstition idolatry and heresie quoteth onely these distinct places out of the old Testament The first is where Iacob saith to Ioseph The Angel which deliuered me from all euill blesse the children c. Answ The Angell there meant is the same with whom Iacob wrestled which was Christ Iesus The Angell of the Couenant The second is that speech of Eliphaz to which of the Saints wilt thou turne Answ 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie The Author who alleadgeth this argument denieth not but doubt may be made hereof 2 The place is meant of Saints liuing on earth neither doth it imply any prayer to them but speaketh of a due consideration of â—heir estate whether any were like to Iob. 3 The third is the prayer of Moses Remember Abraham Isaac and Iacob Answ Moses meaneth not any intercession which Abraham Isaac and Iacob made vnto God for their posterity but the couenant which God made with them in the behalfe of their posterity Further hee heapeth vp sundry places both out of the olde and out of the new Testament wherein prayers of the Saints liuing are desired and inferreth that if it be meete and lawfull to call vpon the Saints while they are vpon earth it must needes be lawfull to call vpon the same Saints when they raigne with Christ Answ 1. There is difference betwixt desiring Saints to pray for vs which this Text and other like places warrant and calling vpon Saints which no place of Scripture doth warrant whether they be dead or liuing 2 The argument from the liuing to the dead followeth not because we haue warrant for the one not for the other and because we can make knowne our desires to them not to these Let vs goe along with God and vse such meanes of obtaining the blessings he hath appointed and then in faith may we depend vpon him and expect his blessing Thus much for this generall point of requesting the prayers of others §. 151. Of praying for Ministers OF the persons in generall for whom prayer is to be made we haue