An exposition of the Lords Prayer made in diuers lectures, and now drawne into questions and answers for the greater benefite of the simpler sort: whereunto is prefixed a briefe treatise of prayer for all men. Published at the request of diuers godly and well disposed: by W. B. minister of the Word at Reading in Barkshire.

Of all the spirituall exerci∣ses of a Christian (wherein stādeth the principall part of Gods diuine worship,) what one more holie, more heauenly, or more necessarie then true prayer? And yet what is more neglected, and prophaned as that is? Not to call vpon the name of God at all, is a note of a wicked man: and to pray though much and often without any re∣garde or care to pray aright, is a badge of

an hypocrite: Yet who almost for the whole neglect of so great a duetie, feareth the censure of a wicked man? or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie, suspecteth himselfe to be in the way of hypocrites, which leadeth to eter∣nall destruction both of bodie and soule? Some care not whether they pray or no, & thinke it a needles labour and vnprofi∣table to call vpon the almightie, and such there were in Iobs time. The reason of which their outragious blasphemie, or blasphemous outrage, is their aboundant prosperitie, and great wealth, wherein they put their confidence, and in the pride of their wicked hearts sticke not either to deny God, or to defie him. Some thinke prayer to bee needfull, and doe sometime vse the same, being forced thereunto ei∣ther by the biting of conscience, or extre∣mitie of paine, or because it is the cu∣stome, and that it is good manners to doe as others doe. Some pray when they are at leisure, and till they bee at leisure God must waite vpon them, and when their good leisure seru••th them, the Lord shall

haue his stint, whether they vnderstand it or no, or whether it be betweene waking & sleeping, or no, they neuer look to that: and if God will not take their lazie, drow∣sie, colde, slouthfull, ignorant, and idle prayers, he is like to get none of them: as though the halt, the lame, blinde, & skur∣uie sacrifices were good enough for him, when the diuell hath the best. Some are a little more deuout & earnest in prayer, but yet very preposterous and prophane, preferring earthly things before heauenly blessings like Esaw, who preferred pot∣tage before an inheritāce: and when they craue such things, it is likewise as S. Iames saith, to spend them vpon their own plea∣sures. Some pray, but not in charitie, be∣cause they are all for themselues, forget∣ting quite the cōmunion of Saints, which yet they say they doe beleeue. But if their praiers did proceed from that faith which worketh by loue, and by that loue which seeketh not her owne things, then would they also remember the afflictiō of poore. Ioseph, and the wants of their Christian brethren in all places of the world. Other∣some haue more charitie in prayer, for

they will not stick to pray for all Christian soules liuing or dead, like beggars which strawe their prayers at euery mans doore they come at. Some againe neuer pray for any man vntill they bee dead, and then they are merueilous pitifull, and painfull in throwing the••r deuotions after them, whom in their life time they neuer regar∣ded. Some againe are growne to be more charitable in prayer thē God would haue them to be, like the Papists, which wil doe more worke for their wages, then euer the Lord required at their handes, because they wil not be beholding to him for hea∣uen, but he shal be beholding to them for their works of supererogation. Such are they that holde wee ought to pray for all men, according to the very letter of the scripture, without any exception, liuing or dead, elect or reprobate, for the enemies of the Gospell as well as for the friends of the Gospell, that God would blesse them in al their enterprises, whatsoeuer they be, whether with God or against him, with Prince, or countrie, or against them, all is one: and for the reprobate likewise, that they may bee saued, as well as the elect,

whatsoeuer God hath decreed to the con∣trarie: and some thinke it a poynt of cha∣ritie too, to pray for the diuels, and it may be in good policie that they doe it, for by this meanes, if they should chance to goe to hell, they may finde more fauour at the diuels hande, then others, because they were so charitable as to pray for him whē they liued. Now as touching those that of their charitie are so good as to pray for the saluation of the reprobate (whosoeuer they bee that is knowne to GOD) what warrant, or example out of Gods booke haue they to beare them out in this super∣fluous and foolish charitie? I cannot yet finde of whom they should learne to bee so pitifull, except it be of Pope Gregorie, of whom in the Popes Legend there is this storie recorded, to his euerlasting com∣mendation, as they thought, viz. That on a time going through the Market of Rome, called Traianns Market, he remem∣bred that Traianus was in Hell torments, because he dyed a Pa••nime or Infidell: and all on a sudden he betooke him to his deuotions, and in great pitie fell to prayer for Traianus being in Hell, and (as

the storie sayth) a voyce from heauen told him that his prayers were heard, and Traianus should bee deliuered from the paines of Hell, but not from the prison of Hell: and he for his part (because he was so sawcie and bolde with God as to pray for one that God had decreed to be dam∣ned) must needes bee punished, and two penalties were appoynted him, of which he was to take his choyce, & that was ei∣ther to lye two dayes in Purgatorie, or to suffer sicknesse while he liued. He know∣ing the paines of Purgatorie very well, would none of that, but chose rather to endure sicknes al daies of his life: where∣vpon he presently ••••ell sicke, and diseased, and was euer after to his dying day trou∣bled with feuers, or the axes, or head ach, or sore eyes, or gow••e in the feete, or with one disease or other. And well enough serued, to teach him to pray for a repro∣bate another time. And surely if all those that are so charitable as Pope Gregorie was, that is, to pray for the saluation of all men, without exception, if (I say) they were sure to be inioyned Pope Gregories penance, it would make them take heede

how they prayed against the will of God for reprobates and all, while they liued.

But now for the better satisfying of those which haue been troubled about this matter, and desired resolution at my hands for the remouing of their doubts, wee will a little further consider of the matter, and see what we are to iudge of it by the word of God, which is the per∣fectest rule that wee can goe by. Your question (beloued in the Lord) is, Whe∣ther it be lawfull to pray for al men or no: yea euen for the very reprobate whom God hath reiected in his eternall counsel, that they may bee saued in the day of the Lord: for that is the state of the question indeede. To which my answer is, that all men being taken in that sense, we are not, nay we ought not to pray for all, because all shall not be saued. Indeed some of the ancient writers haue thought that al men shall be saued, and that the diuels and all shall bee saued in the day of iudgement. But that was their error: for it is euident by the whole course of the scriptures, that al men shal not be saued. There is a broad way, and there is a narrow way, sayth the

Lord Iesus, the one leading to destru∣ction, the other to saluation. Many walke in the one, fewe finde the other. And be∣ing once in hell there is no redemption. Againe, many shal striue to enter and shal not enter: to shew that all shall not be sa∣ued. And the Apostle saith, that the church is like a Noble mans house, wherein are vessels some appoynted to honour, and some to dishonor, and the Lord knoweth who bee his: as if he should say, also the Lord knoweth some that be not his: and all to shewe that all shall not bee saued. The whole world standeth of beleeuers and vnbeleeuers; they that beleeue passe from death to life; they that beleeue not are condemned alreadie: therefore all shall not bee saued. When the Sonne of man commeth to iudgement, who shall stande before him? Goates and sheepe sayth the Euangelist, to whom he shall say, Depart ye wicked into hell fire: to the other, Come ye blessed, &c. therefore all shall not bee saued. This doth Saint Iohn also plainly shewe, when hee sayth, that there is a burning, lake without the hea∣uenly Ierusalem; wherein the whore of

Babylon shall bee tormented, and with her dogges, that is, dogged people, en∣chanters, whoremongers, lyers, blasphe∣mers, the fearefull and vnbeleeuers, &c. all which places doe crye lowde enough, and tell vs that all shall not be saued. The A∣postle Paul rendereth a reason for it, whē he sayth, that it pleased the Lord to chuse Iacob, and to reiect Esau, that he might shewe his wrath, and make his power knowne in the vessels of wrath prepared to destruction: and that he might declare the riches of his glorie vpon the vessels of mercie, which hee hath prepared vnto glorie. But you will say, that we know not who be reprobates, and who be not, ther∣fore we ought to pray for all. It is true in∣deede, that no man knoweth certainly who are the Lords but the Lord himselfe, doth it therefore followe, that wee must pray that all may bee saued? What? for those whom God will not haue saued? God forbid. Our Sauiour Christ (that was as wise and as charitable as they that hold this poynt) hath taught vs to pray other∣wise: When you pray, say▪ Thy will be done: that is, Lord saue those whom thou wilt

saue, and not whom thou wilt not saue. So that our prayers wee see must bee groun∣ded vpon Gods will, and not vpon our owne willes. If then he will not saue all, we must not pray against his will, that he would saue al: For then in stead of saying, thy will be done, wee should pray thus or to this effect: Lord wee knowe that thou hast decreed, and appoynted from euerla∣sting, whom to glorifie in thy kingdome, and whom to cast downe to hell for euer: and we know that thy counsell shal stand, for so sayth thy word: but yet for all that wee haue a minde and desire to haue all men saued, therefore alter thy decree, and change thy purpose, that is, bee contrarie to thy selfe, and so not thy will, but ours be done. From such kind of praying, or ra∣ther blasphemous and presumptuous pra∣ting, the Lord deliuer vs, & giue vs grace to pray as his word doth teach vs to pray, that is, in our prayers to referre our willes to Gods will, and not to presume to craue that which God will neuer graunt. But for as much as God hath his number in al parts of the world, who are knowne to himselfe, and Christian charitie which is a

most liuely fruite of faith, bindeth vs to pray for the whole Church of Christ, which is Catholike, that is, scattered vpon the face of the whole earth, which Church likewise is sometime visible, & sometime inuisible vnto men, and sometime more visible, and sometime lesse visible, as in the dayes of Elias, when the Lord had 7000. in Israel more then Elias sawe, as sharpe sighted as he was: and because all are not called at one houre, but some to day, some to morrowe, some at one time, and some at another: therefore it is lawfull for vs to pray for thē thus: That in Spayne, Portingale, Rome, Turkie, Iewrie, and in al other places of the world, yea, and of those which doe now persecute Gods Church, as sometime Paul did, so many of them as doe belong to Gods eternall election, it would please his Maiestie to conuert by the preaching of his word, and the effec∣tuall working of his holy spirite in their hearts, or by such meanes as shall seeme good to his diuine Maiestie in his best ap∣poynted time. And as for the rest, which doe not belong to his eternall election, and couenant of grace, we are to pray that

his will may bee done vpon them, and he may bee glorified in his iudgements vpon thē, as he was glorified in the ouerthrow of Pharao, and his host.

But the matter must not bee so lightly carried away: for they that hold the con∣trarie, seeme to haue scripture to beare them out: which if they did vnderstand and apply so well, as they can auouch it, al should bee well. The common alleadged place is out of 1. Tim. 2. 4. God wil that al men shall be saued, and come to the know∣ledge of the trueth. Now for an answere, this I say, that, that place must of necessi∣tie bee vnderstood either of the reuealed will of God, or of his secret will. If this place bee vnderstood of Gods reuealed will set downe in his word, then the sense is this, that God doth call all men by the preaching of his word to the knowledge of his trueth, and to eternall life, if they beleeue in Christ: and this saluation is offered to all men, though al men beleeue not. For by this meanes the reprobate and vnbeleeuers, are shewed what they shuld doe, and so are left without excuse in the day of iudgement. But God doth not

giue them grace to repent, and beleeue, as hee doth to the elect, because he hath o∣therwise decreed of them, and if he doth not, who shall compell him so to doe? or who shal complaine iustly against his di∣uine Maiestie, seeing as the Lord is bound to no man? If that place be vnderstood of the secret will of GOD, then the sense is three-fold: First, God will that all men shall be saued: that is, God in his eternall coun∣sell, according to his good pleasure, hath decreed of all sorts and degrees of men to saue some, of Iewes and Gentiles some, of Kings and Princes some, of subiects and commons some, of learned and vnlear∣ned some, of rich and poore some, of Cap∣taines and soldiers some, of Marchants & Marriners some, of Craftsmen and Hus∣bandmen some, and of all sorts, of all e∣states, and of all degrees, and conditions of men some shalbe saued: which agreeth with the saying of S. Iohn in the Reuela∣tion, who sayth, That he sawe a great mul∣titude of all nations, and kindreds, and lan∣guages follow the lambe, that is, Iesus Christ, and stood before the throne, and praised him that sate vpon the throne. And the cause of

the Apostles writing thus to Timothie, was for that the Church of God liued thē vnder Nero a wicked Prince and cruell tyrant, and an enemie to the Gospell of Christ, in so much as some doubted whe∣ther he were to be prayed for or no: ther∣fore the Apostle puts them out of doubt for that matter, and sheweth that prayers must be made for Kings and Princes, and all men, and therefore for their Prince, though he were a wicked enemie, for that of all men and all sorts of men God hath his number, and what could they tel whe∣ther he were one of that number or no? therfore they were to pray for him. There is a seconde sense or meaning of those words deliuered by the learned, and that is this: God will that all men shall be saued, &c. That is, so many as are saued, are sa∣ued by the will of GOD, for as much as none are saued against his will. And that this may likewise bee the Apostles mea∣ning, it may appeare by another place of scripture like vnto that. It is in Iohn. 1. 9. where the Euangelist speaking of the Sonne of God, he sayth thus: He was the true light that lighteneth euery man that

commeth into the worlde: meaning in∣deede, that whosoeuer is lightened, is en∣lightened by the Sonne of God; not that euery one particularly that commeth into the world is lightened, none excepted: for there bee some in the world which re∣maine in darknes, and the Gospell is hid∣den from them, such as the god of this world hath blinded, that is, the diuel hath blinded their eyes, that the light should not shine vnto them, as the Apostle shew∣eth. And this is no otherwise spoken, then wee vse in our common manner of spea∣king: For if there bee but one man in a towne that reacheth Grammar, wee say, such a man teacheth all the towne Gram∣mar, meaning, that all that are taught of that towne are taught by him. Or if there be but one way into a Noble mans house, and suppose by one gate onely the way lyeth into the house: if any man aske of vs whether he may not goe into the house another way, wee will answere and say: No, al men go in at this gate, or the Noble man hath giuen commandement that all shall come in at that gate: meaning, that so many as doe goe in, doe enter by that

gate. So in God there is but one will, by which all men doe enter into heauen, that is, all that doe enter into heauen doe passe by that will of God, and not without it, nor besides it, nor against it. But yet there is a third sense of that place in Timot. God will that all men shall be saued, &c. That is, God hath certainly decreed, that all his e∣lect and chosen people shall be saued, but not euery particular man in the worlde. And wee are to consider, that this word (all) is not put alwayes in the scripture for euery particular man, woman, and childe, but sometime for the greater part, and sometime for the elect only. For the grea∣ter part it is taken in Gen 47. 15. All the Egyptians came vnto Ioseph, and sayd, giue vs bread, &c. that is, a great part of the E∣gyptians came to Ioseph: for you must i∣magine that some might be sicke, & some were infants, and could not come. And so it is also taken in Matth. 21. 10. When he was come into Ierusalem, all the citie was moued, that is, the greatest part of the citie was moued. And in Mark 1. 5. All the countrey of Iudea went out vnto Iohn, and were baptized of him, that is, a great com∣panie

of Iudea. For the elect only it is also taken sometime: as in Luk. 3. 6. All flesh shall see the saluation of God, that is, all the elect shall ••••e it. And in Rom. 5. 18. As by the offence of one man, the fault came on all men to condemnation: so by the iustifying of one, the benefite abounded toward all to the iustification of life: that is, towards all the elect it abounded. And in 1. Cor. 15. 22. As by Adam all dye, so by Christ shall al be made aliue: that is, all the elect shall bee saued by Christ. These generall speeches must be restrained to their kinds, because (as Pet. Martyr sayth) the holy scripture doth marke two sorts of men, one of the godly, and another of the wicked: and doth vsually set downe vniuersall or ge∣nerall propositions of them both, which the wise and discreete reader should ob∣serue, and referre them, or restraine them to their proper kinde of which they bee spoken, and of which they are to bee vn∣derstood: As for example, in Iohn 6. 45. They shall all be taught of Goa. Ioh. 12. 32. If I were lift vp from the earth▪ I will draw all men vnto me, sayth the Lord Iesus. And in Esai. 66. 23. From moneth to moneth and

from Sabbath to Sabbath shal al flesh come to worship before me, sayth the Lord. And in Ioel 2. 28. I will powre out my spirit vpon al flesh: with many such like. Now all these places are vniuersally and generally pro∣pounded, but yet they are to be restrained onely to the godly and faithfull people of the Lord, of them onely they are to bee vnderstood, and cannot be applyed to the wicked. So there be other places of scrip∣ture, which be as vniuersally propounded, but are to be vnderstood only of the wic∣ked, and vnfaithfull, and not of the godly: as in Iohn 3. 32. That he testifieth, which he hath seene, and heard, but no man receiueth his testimonie: that is, none of the wicked receiue it, or very fewe doe receiue it: for the faithfull doe receiue it, but the repro∣bate and vnbeleeuers doe not receiue it. And in Matth. 10. 22. Ye shall be hated of all men for my names sake: that is, of al the wicked. And againe, see the like in Philip. 2. 21. All seeke their owne, & not that which is Iesus Christs: that is, a great number do so, all the wicked doe so, but not the god∣ly. There bee many moe places like vnto these, which must bee restrained to their proper kind: but this may suffice for an an∣swere

to that obiection out of Timothie.

There is another obiection as common as the former, and to as great purpose. And thus they reason: So many shall bee saued as Christ dyed for: but Christ dyed for all, therefore all shall bee saued. To which obiection some answere as the Schoolemen doe, that Christ dyed for all men, sufficienter, non efficaciter, sufficient∣ly, but not effectually: meaning, that his death was sufficient to haue saued 10000. worlds, in respect of the merite of his death, by reason of the worthines of his person, if all did beleeue in him: but all doe not beleeue in him, therefore all shall not be saued. But this distinction of suf∣ficiencie and efficacie, is thought, and that of very learned Diuines, to bee a very idle distinction, and too weake to beare away the burden of the question: for if Christ dyed sufficiently for all, he dyed effectu∣ally for all: and if it be not effectuall, how is it sufficient? And they hold that the ef∣ficacie of his death, and the sufficiencie of his death be all one. But to this replie will be answered againe, that it is sufficient, in respect of his owne merite, and should be effectuall for all if all did beleeue. But all

doe not beleeue, and for them it is not ef∣fectuall. True it is, for vnbeleeuers it is nei∣ther effectual, nor sufficient. And whereas it is effectuall for the faithfull, it is in re∣spect of the infinite merite of his death & passion, by reason of the worthines and excellencie of his person, wherein dwelt the fulnes of the Godhead bodily: or els it had been neither sufficient, nor effectuall for them, no more then for the other. Now whereas they say, if all did beleeue in him, his death were sufficient to saue all; it is true: but then it is demaunded a∣gaine, Why al doe not beleeue? It cannot be denied, but that fai••h is the gift of God, and that it is not in mans power to be∣leeue when hee will, as freewill Papists dreame. Sure it was neuer intended in the vnchange••ble will and eternall purpose of God that they should beleeue, as it was his purpose on the other side to giue faith to his elect. And as it was neuer intended by God that all should beleeue, so like∣wise was it neuer intended by God that his Sonne shuld dye for al: but it was euer intended by his diuine Maiestie that his elect only should beleeue, so likewise was

it intēded that his Sonne should dye only for the elect, whom onely the Lord pur∣posed from euerlasting to saue by faith in the merits of his Sonnes death & passion. But as touching the vnbeleeuers, it was neuer intended by his Maiestie that his Sonne should dye for them: for if he had, then should they also haue beleeued as well as others. And therefore what suffi∣ciencie of Christs death can be there ima∣gined for vnbeleeuers, where there was neuer any intendement of his death for them? If any man wil say that Christ hath saued more by his death, then his father had from euerlasting elected, and cho∣sen, he doth plainly deceiue himselfe: for Christs will and his fathers are all one: He prayed, Thy will, not mine be done. Christ dyed for none but those & such like, as he prayed for, being our Mediatour: And he prayed for none but for such as his father had giuen him, that is, for such as hee had elected to be saued by faith in him, as ap∣peareth in Iohn 17. 9. I pray not for the world, but for such as thou hast giuen mee, for they are thine. Now, if the Lord Iesus

had dyed for all the world, as hee did for the elect onely, shall wee thinke that hee would not also haue prayed for them as well as for the elect?

But (to draw to an end) if it be lawfull to pray for the saluation of the reprobate, th•• is it lawful to pray for Iudas, & Saul, & Esau, of whō the scriptures do testifie, that they be reiected of the Lord. Iudas is cal∣led the lost child of perdition, and a diuell. Ioh. 6. Esau is sayd to finde no place to re∣pentance, though he sought the blessing with teares, Heb. 12. And of Saul, the Lord himself in expres words saith, that he hath reiected him, 2 Sam. 7. Shall we now pray that he wold change his decree & receiue them againe to fauour? (Suppose that they were aliue againe, as they bee dead) but indeed prayer for the dead, & prayer for the reprobate, are much alike, the one hath as good warrant as the other, and the one shall bee heard as soone as the o∣ther. That it is not lawfull to pray for such as God hath cast out of his fauour, appea∣reth plainely by diuers places of the scrip∣ture: In Iere. 7. 15. 16. the Lord faith thus, concerning the obstinate Iewes which contemned the word of the Lord: I will

cast you out of my sight, as I haue cast out all your brethren, &c. Therefore thou shalt not pray for them neither entreate me, for I will not heare thee. Vpon which place we may reason thus: Whosoeuer God hath cast out of his sight, that is, out of his fauour, and will not bee entreated for them, for such we must not pray, but such are all the reprobate, therefore we must not pray for them, I meane for their saluation. The ve∣ry like words we haue againe in Ier. 11. 14. (speaking of obstinate Idolaters in the land of Iudah and Ierusalem) he saith thus to the Prophet: Therefore thou shalt not pray for this people, neither lift vp a crie, or prayer for them, for when they crie vnto me in their trouble I will not ••eare them: To teach vs that wee must pray for none but for such as shall be heard themselues when they pray: but such are not the re∣probate, for the sacrifices of the wicked are an abomination to the Lord: therefore we must not pray for them. Many reasons and arguments moe might bee brought for this purpose, but these may suffice.

Now, as the scripture hath forbidden prayers to be made for those that are cast

out of Gods gracious presence, so doth it also approue the prayers of the faithfull which haue been made against them, and against such as haue been apparant and professed enemies of Gods trueth and Gods Church: and thereof we haue ma∣ny examples; as the Is••aelites praying a∣gainst the Egyptians, both when they were oppressed in Egypt, and when they were dist••essed at the red sea. We haue al∣so Moses holding vp his hands in prayer against Amal••••k till they were weary: Hezechiah against Rabsakah, and Sena∣cherib: Dauid prayeth against the vnna∣turall conspiracie of Absalom his sonne, and the vngodly counsell of Achitophel his subiect. And in the Psalme•• how ma∣ny prayers doth he make against the ene∣mies of God, that the Lord would con∣found them in their deuises, and destroy them in their conspiracies, that their me∣moriall might perish out of the earth? and many such: which are to teach vs, that as we are not to pray for the reprobate, whe∣ther they bee knowne to man or not knowne: so also we are bound sometime to pray against them, but especially a∣gainst

such as oppose themselnes mali∣ciously against God, against his truth, and against his Church and children: for such were the persons against whom Dauid praieth so earnestly, and denounceth such fearefull curses and iudgements. For shall we pray God to blesse and saue those that go about to destroy his Church, his truth, his annoynted, and his children? God forbid, but that either the Lord would conuert them, or so many of them as doe belong vnto his Maiestie, or els confound them in their mischieuous deuises & pra∣ctises, when, and how it pleaseth him, that they may not make spoyle of the Lords inheritance. And yet thus farre, the scrip∣tures doe teach vs to pray for the verie knowne enemies of Gods Church, that the Lord would vouchsafe in his mercie to blesse them with temporall blessings, as health, and plentie, and peace for the Churches sake, that is amongst them: which is manifest in Iere. 29. 7. The Iewes being Captiues in Babylon, are comman∣ded to pray for the prosperitie of Baby∣lon: his reason is this: for in the peace thereof you shall haue peace: which is

nothing els but to pray that the Whale may do well, & come safely to the shore, for Ionas his sake which is in his belly, and liueth in hope to be cast vp on land. And what els is this kind of praying, but in po∣licie to reprieue a woman condemned by law, and to vse her well, to saue the childe that is in her wombe, which may proue a profitable mēber in the common wealth? But otherwise, if Gods enemies come to inuade, or deale extreamely with Gods seruants, or goe about any wicked enter∣prise against the Prince, or Countrey, or Gospell, or any Christian professor of the same, we ought to pray against them, and doe what wee can lawfully to suppresse them & roote them out, which is nothing els but to kill a Lyon, that a man may bee saued which is in the Lyons clawes readie and likely to bee deuoured: or to plucke downe one house that is on a fire, for the sauing of many that els are likely to bee consumed: or to pull vp the weedes that the corne be not choked. And further, as it is in these and such like poynts touch∣ing manners of men, so ought it also to be in matters of faith and doctrine, which (if

it be not sound, but corrupt and false) ten∣deth to the destruction of the faith, & the soules of men, as the sword commeth to destroy the bodies of men. And therefore is commandement giuen by the Lord, that the false Prophet, and seducer of the Lords people should dye the death: and if any come with any other doctrine, then that which is agreeable with the word of God, Saint Iohn sayth, we must neither re∣ceiue him to house, nor so much as bid him God speede, that is, we must not bee familiar with him, much lesse must wee pray for him, except it bee for his conuer∣sion, if it standeth with the will of God, and not els neither.

Now a little to cleere our selues from the suspition of Pelagian heresie, where∣with some thinke that they are tainted, which deny prayers for the saluation of reprobates, and all men without excep∣tion, not respecting the will of GOD, whereunto all our prayers indeede are to be referred. Indeede Pelagius and his fol∣lowers as they held many very foule and monsterous heresies, so in that matter of prayer they erred most grosly. But that

the difference may appeare betweene Pe∣lagius and vs, it will not bee amisse to set downe the words of S. Augustine, as they be gathered by that reuerend and learned man Dan••us in his booke of Heresies, who I belceaue did as well vnderstand S. Augu••••ine, as they that would seeme to make thi•• doctrine Pela••ian heresie by alleadging S. Augustine: Destruunt etiam orationes, quas facit Ecclesia, siue pro infi∣delibus, & doctrinae Det resistentibus, vt conu••rtantur ad Deum, siue pro fidelibus, vt augeatur eis fides, & perseuerent in ea. Haec quippè non ab ipso accipere, sed à seipsis homines habere contendunt, gratiam Dei, qua liberamur, dicentes secundum merita nostra d••ri: that is, The Pelagians doe de∣stroy prayers which the Church maketh either for infidels, and those that resist the doctrine of God, that they may bee con∣uerted vnto God: or for beleeuers, that their faith may bee encreased, and they may continue in the same: for that they hold that men haue not this grace from God, but of themselues, saying, that our deliuerance is giuen vs according to our deserts. Here wee haue the heresie of Pe∣lagius

and his disciples plaine enough: 〈◊〉〈◊〉 for my owne part I hold to be most accursed, and all true Christians fearing God, doe with all their hearts detest, and abhorre it. But let vs see what it is. They will haue no prayers to bee made by the Church, either for the conuersion of vnbe∣leeuers, or for the confirmation & streng∣thening of the faithfull. We hold the con∣trarie ••o them both: for with the true Church of 〈◊〉〈◊〉 we pray for the conuer∣sion of Turkes, of Iewes, of Papists, of A∣theists, and al vnbeleeuers, and heretikes, and vngodly men, if they belong to God, and stand with his sacred will: and wee doubt not but that God hath his number amongst them all, which are knowne best to himselfe, for he knewe 7000. in Israel that were no friends to Baal, more then Elias saw. Againe, amongst our selues that professe the Gospel, an vnbeleeuer to day may be a beleeuer to morrow, if his houre be come which God hath set: for all infi∣dels or vnbeleeuers, which is all one, are not reprobates, for some may be conuer∣ted, neither are all called at one houre: therefore charitie bindeth vs to liue in

hope of him so long as he liueth, and in hope of his conuersion (if hee belong to God still I say, which no man knoweth but God himselfe) we are to pray for him, but still referring our prayers to the will of God. And againe, wee hold it a most necessarie and Christian duetie of loue, to pray for the confirmation of Gods chil∣dren, and the proceeding and grow∣ing vp of the faithfull in faith, and god∣lines: therefore there is great oddes be∣tweene the heresie of Pelagius and our doctrine.

There is no lesse difference in the rea∣sons, then there is in the propositions: the reason why they denie the prayers of the Church for the conuersion of infidels, and the encreasing of the faithfull, is for that man hath (as they say) this grace of con∣uerting, and abilitie of beleeuing, repen∣ting, &c. of him••elfe, which wee vtterly both denie and defie. But our question is of praying for the saluation of reprobates, and of all men without exception, and our reason is grounded vpon the will of God, and the vnchangablenes of his will. And thus you see beloued, that wee are as

farre from the heresie of Pelagius, as they which would charge vs with heresie, are from vnderstanding what Pelagian here∣sie meaneth. Much more might bee said of this matter, but the large and full hand∣ling therof I leaue for those that are more able to performe it then my selfe, as God shall giue them occasion to deale therein. In the meane time, this may serue as a plaine confession of that which my selfe beleeue of that point, according to the worde of God, both for the cleering of my selfe from all suspition of heresie, as also for the better satisfiyng and further con∣firming of you my beloued in the Lorde Iesus, which are of my congregatiō which feare God, and are desirous of the trueth: and for your benefite indeed I was princi∣pally drawen to the penning and publish∣ing hereof. The Lord giue that blessing vnto it which I could wish: and the God of all mercie and grace confirme and esta∣blish your hartes and soules, in the sauing knowledge of his blessed truth; and grant that your loue may abound yet more and more in all knowledge and iudgement, that you may discerne those things which

differ, and allow the best things: and that you may be sincere and without offence, vnto the cōming of the Lord Iesus Christ, filled with the fruites of righteousnes, which are by Iesus Christ vnto the praise and glory of God. Reade with your best affections: and assist me with your prayers.

Your seruant for Christ Iesus, William Burton.

Notes

• Psalm. 14.
• Esai. 1.
• Iob. 21. ••5.
• Psalm. 55.
• Iam. 1.
• Galath. 5.
• 1. Cor. 13.
• The state of the question.
• Origen.
• Matth. 7.
• 2. Timoth. 2
• Ioh. 3.
• Matth. 25.
• Apocal. 21.
• Rom. 9. 22, 23.
• Esai. 46. 10.
• Obiect.
• 1. Timoth. 2. 4.
• Reuel 7.
• 2. Cor. 4. 3, 4.
• Gen. 47. 15.
• Matth 21. 10.
• Mark. 1. 5.
• Luk. 3. 6.
• Rom. 5. 18.
• 1. Cor. 15. 22.
• I••h. 6. 45.
• Ioh. 12. 32.
• Esai. 66. 23.
• Ioel. 2. 18.
• Ioh. 3. 32.
• Matth. 10. 22.
• Obiect. 2.
• 〈◊〉〈◊〉 2.
• 〈…〉〈…〉
• The death of Christ had been in deed suffici∣ent for all men, if God had de∣creede it for al, or else not, for his will, po∣wer and grace, doe alwaies goe together: for what hee will doe, his power is sufficient to effect, but what his will or na∣ture resisteth, his power and grace cānot ef∣fect. 2. Timo. 2. 13. He is faith∣full, and cannot denie himselfe. In 2. Corin. 12. 9. The Lord•• saith▪ My grace is sufficient for thee, but in Rō. 9. 18. Hee ioy∣neth his wil & his mercy toge∣ther in the soft∣ning of the elect: and likewise matcheth his will and his wrath together in the hardening of the reprobate: to shew, that both of the elects saluatiō, and the repro∣bates damnati∣on, there is a higher cause then faith in the one, & vn∣beliefe in the o∣ther, and that is the will of GOD: with which his grace is sufficient to saue many, and without which it is not suffici∣ent to saue a∣ny: for neither doth his grace drawe any to heauen, nor his wrath send any to hell against his will, but both are accor∣ding to his good will and plea∣sure, & in both his owne glorie is the marke that he aimeth at.
• Prouer. 28.
• Exod. 17. 12.
• As the Pope, Tur••••, Span∣yards, and Pa∣pists, and other traitors doe.
• Note.
• Iere. 29. 7.
• 2. Ioh.