The spiritual sacrifice, or, A treatise wherein several weighty questions and cases concerning the saints communion with God in prayer are propounded and practically improved by Mr. Alexander Pitcarne.

Sect. 3. For whom should we pray? not for the dead.

Whether and after what manner for the reprobat, and those who have committed that unpardonable sin against the holy Ghost, &c.

WE need not ask if we should pray for others? the Law of God, the(a) 1.1 royall law of love, and the constant practice of the Saints do point out this duty, and as a threefold cord bindeth us thereunto, first, then God hath commanded us to pray for others; Jam. 5.16. 1 Joh. 5.••6. Secondly, he hath promised to answer, 1 Joh. 5.14, 16. Jam. 5.15. Thirdly, he hath accordingly answered those prayers that have been put up for others, Gen. 20.17. Exod. 33.17. Job. 42.9, 8. and though he be a reprobat for whom the Saints do pray, yet they shall not lose their labour, their prayers shall return into their own bosome, they shall not return empty and without a blessing, but shall bring with them an answer of peace to the supplicant, Psa. 35.13. Fourthly, not only the Godly have required the mutuall help of one anothers prayers, 2 Cor. 1.11. 1 Thes. 5.25. 2 Thes. 3.1. Heb. 13.18. but the wicked also, (as being convinced of the need they stood of the Saints prayers, and the good which might be expected from thence) 1 King. 13.6. Act. 8.24. Fifthly, as the Saints have desired others to pray for them, so they have been carefull to(b) 1.2 perform that duty towards others, Col. 1.9. 2 Thes. 1.11. Exod. 32 31. Exod 33.16. Numb. 21.7. 1 Sam. 7.9. and Christ our head and leader, while on earth, prayed not only for his disciples, Joh. 17. and for the uncon∣verted elect, v. 9.20. but also for his bloody persecutors, Luk. 23.34. And how did he weep and pathetically lament over apostat Jerusalem? Luk, 19.41. Luk. 13.34. and he now liveth in heaven to make continuall intercession for his people. Sixthly, not only hath our blessed Saviour thus by his example taught us this point of our duty, but by his command, leav∣ing us a pattern in that(c) 1.3 comprehensive directory, Mat. 6.9. to pray for others whensoever we pray for our selves, and

whatsoever we ask for our selves; thus we are not there taught to say, my Father, give me, forgive me, &c. but, our Father, give us, forgive us, &c. And thus we are more straitly bound to that duty, then if either in the preface, or the close there had been an expresse command insert to pray for others; for thus we are taught to pray for our brethren not only at some seasons and occasions, or when we will, but alwayes whensoever we pray for our selves; and not to ask only some few things for them, but whatsoever we ask to our selves: and why should we not wish, desire and petition all those good things which we desire to our selves, to those whom we are bound to(d) 1.4 love as our selves? what indigence and(e) 1.5 necessity will drive us to ask for our selves, that brother∣ly love should draw us to desire and petition to others: and love being a more kindly motive then necessity, and the good of others a more noble attractive then self interest, it must be a better evi∣dence of sincerity to pray for others, then to pray for ourselves.

You will say must we then pray for all and every one? For Answer we shall bring some conclusions partly negative partly affirmative.

Concl. 1.* 1.6 We abominat the Popish conceit of praying for the dead; as, 1 foolish and unprofitable; for after death the judgement, Heb. 9.27. then we must appear before the tri∣bunal of Christ, and be stated into an inalterable condition, which all the devotion of Papists, all their masses and suppli∣cations cannot change; 2. as groundlesse and unwarrantable, having no command nor precedent in Scripture, yea nor from the first and purest antiquity; and reason can here have no place, for the Saints want no good, and they fear no evil, (which are the two occasions of prayer mentioned by the Apostle(f) 1.7 Jam. 1.5. and 5.13.) and an irrevocable sen∣tence is already past upon the damned; where the tree is fallen, there it mustly for ever, Ecles. 11.3. the evening is come, and there can be no more working in the Lords vineyard, every one must now receive his reward according as he hath em∣ployed the day past; David would pray no longer for his child when he heard it was dead, the reason he bringeth in reference to the childs bodily life and being here again in

the world, is applicable to the state and condition of the soul, there can be no alteration after death; and therefore he would pray no more for either the childs bodily being here again, or concerning the eternal portion, or spiritual condition of his soul, 2 Sam. 12.23. The Saints are now at home, and rest secure till the day of the resurrection, when soul and body being united shall partake of glory and happiness (according to their several capacities) to all eternity; and till that day they rest upon Gods word, (as to the resurrection of their bodies) which is another kind of(g) 1.8 word, then the word of promise which believers on earth plead in their prayers. It is the sentence of a Judge, and would an earthly Judge take it well, if any man should petition him to own and stand to his sentence? They are not now on their way, nor in the(h) 1.9 condition of a Viator and traveller; they are now above ordinances, they are no more under the means, what then can prayer profit them?

As for the popish Purgatory, (that Chapel in which all these Saints are conveened, who call for the prayers and mas∣ses of the Roman Church, or rather that prison in which are detained those captives, till the Romanists, by their devotion, purchase their liberty) our Divines, long since, have thrown down the imaginary partition wall betwixt that goal and hell, and have shown, that those(i) 1.10 prisoners shall never be able to pay the uttermost farthing, and therefore shall never be set at liberty: and it was no difficult task to overthrow a house that was built upon the sand of Platonick dreams, poe∣tical fictions and humane and antiscriptural tradition. I do not deny that it was an ancient custom of the Church, to pray for the dead; yet,(k) 1.11 from the beginning it was not so. We will not now enquire after the punctual time when it be∣gan, nor yet what was the occasion of that custom; yet, it were an easie work to show, that the ancient custom doth no wayes favour the Roman cause;(l) 1.12 Dr. Ʋsher and Dr. For∣besse, Mr. Perkins and several other orthodox Divines have undertaken that task, and performed it to the satisfaction of all impartial readers: yea, that great(m) 1.13 Antiquary, Dr. Ʋsher, hath demonstrated [that Purgatory, wherewith the Romish

Clergy doth now delude the world, is a new device, never heard of in the Church of God, for the space of a thousand years after the birth of our Saviour.] Yet, I deny not in the sixth Century, when the mystery of iniquity (which be∣gan to work in the dayes of the Apostles, 2 Thes. 2.7.) was grown up to a considerable stature, and was in great part esta∣blished by a Law, that then many materials were provided, yea, and many stones laid of that structure; but the after∣builders being more wise, demolished much of that work, that they might rear up (if not a more sumptuous, yet) a more profitable building: Nay, I deny not, that long before that time, (before the dayes of Gregory the great, that great In∣novator and Parron of monkish superstition, and grand build∣er of Purgatory.) Tertullian and Origen did make way for that dream; the one, viz. Tertullian, being the(n) 1.14 first amongst Christians, who(o) 1.15 pleaded, that prayers should be offered up for the dead: but, first, he turned Montanist; for, while he was Orthodox, with what indignation did he(p) 1.16 mock the Pagans for their praying for the dead? who could have imagined, that he himself should have approven that custom? But thus we may see, that this lesson was first lear∣ned from the Pagan Academy. As for the other, viz.(q) 1.17 Origen, who is reputed to be the first who espied the fire of Purgatory, having brought a prospect from the Platonick Schools, whereby he might discern and take up this ignis fa∣tuus: but, we dar not confidently father this conceit upon that learned man, albeit now it may be found in his Writings, knowing how miserably these have been corrupted and adul∣terated; and yet, the Purgatory mentioned there, is far dif∣ferent from, and much unlike to the Romish.

But, since Papists have no other Plea but Antiquity and hu∣mane Tradition (though, as we said, the first and purest times were ignorant of this peece of devotion, and though the first custom of praying for the dead, was not founded upon the popish Purgatory, which was not then acknowledged, yea, and

I may say not discerned, it being then as a(r) 1.18 terra incogni∣ta.) I would ask, why they disclaim their Patrons in so many particulars, and are ashamed to own or build upon the first foundation? and even these materials which they now make use of, must first be polished by School-subtilties (so that the first owners would scarce know and could not acknowledge them for legitimat) before they imploy them in their build∣ing, or upon them erect their several limbs and chambers of hell. 1. If Origen must be their Patron for Purgatory, why do they not with(s) 1.19 him (if we may judge of his opi∣nions from his Writings) also maintain, that the devils at length shall, by the mercy of God, be saved and liberated from their torments? Or, if that seem too gross, yet, 2. why do they not, with these whom(t) 1.20 Thomas citeth from Austin, affirm, that albeit the devils should be tormented for ever, yet, all men, though never so wicked or slagitious, should at length be delivered from the torments of hell, since the ancient custom of praying for the dead (upon which they build) did exclude none, no not the worst of sinners? Or, 3. if they will not plead for all that are in hell, yet, why do they not allow the liberty to plead for some few, which their(u) 1.21 Damascen hath granted? affirming, that by the prayers of the Saints some have been delivered out of hell; as the Emperor Trajan by the prayers of(x) 1.22 Gregory the first, and Falconilla by the prayers of Theela. 4 If it be thought too heard a task for them to pull souls from hell, yet why do they not, with(y) 1.23 Theophilact (one of their grand pillars of invocation for the dead) affirm, that they may help them who are not yet cast, (though deceased) but are ready to be cast into hell, having died in their infidelity and other grievous sins? Thus it is re∣ported of Dunstan, that after he knew that the soul of Edwin, King of England, was to be carryed into hell, never ceased to pray for him untill he got that sentence repealed, and Edwins

Purgatory. 5. Why do they not at least plead withz 1.24 Chrysostowe, Altisiodorensis and Porretanus, that albeir, neither these, who already are in hell, or who are sentenced thither, and ready to be cast in, can be wholly delivered from that place of torment, yet their pains there may be miti∣gated by the prayers of the Saints?(a) 1.25 Daemaescen his fable concerning the skull of a dead man (whom(b) 1.26 Thomas and many others affirm to have been a Pagan and idolatrous Priest) which should have uttered these words u to Macari∣us the Egyptian Anchoret [when thou doest ofter up thy prayers for the dead, we (who are in hell) receive some little ease of our torment.](c) 1.27 Mendoza thinks this skull not to be the head of one that was damned, but of a just man in Purgatory; but(d) 1.28 Bellarmine is content this history be accounted apocryphal: but as to the testimonies we have alledged, to which may be added many mo, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and often inculcated aphorism, which the Master(e) 1.29 of Sentences doth cite from Augustine, and approve, Prayers for the dead, do either profit them to the obtaining of a full pardon, or to the diminution and mitigation of their torment, Papists now think it safest for them not to menti∣on these, and Bellarmine only taketh notice of that passage of Augustine, telling us, that the learned father by dam∣nation, did understand the pains of purgatory; which strange glosse, as it is contrary to Lombard and all others who make use of that passage, so to the words and their distinction, which must import an opposition, and warrant us to infer from Bellarmines interpretation, That those who are in pur∣gatory shall never obtain the remission of their sins.

Thus we see that Papists, though they would make us be∣lieve, that they embrace the doctrine of the fathers as a rule of faith, yet do cry up or cry down, follow or reject what these say, according as that maketh for or against their inte∣rest and opinion. And they do not scruple to disclaim those fancies we have mentioned, though more clearly asserted by them, then what they in this controversie would father upon them; because these conc••i••s were not so advantagious for the Popes treasury, nor so fit for feeding the Priests bellies:

and such is Bellarmines impudence, that as if none of these particulars had ever been mentioned, or maintained by any of the learned, he dare confidently(f) 1.30 affirm, It to be cer∣tain, that the suffrages of the Church do not profit either the damned or the blessed, but only those who are in Purgatory, as all the Schoolmen (saith this bold man) do maintain with Augustine. But the Jesuit and his complices, had reason to expunge, 1. the damned out of their roll, knowing that they would wait long before the devil and the damned would send them money, that they might say mass for them; and the living will hardly be perswaded, that the popish devotion will bring their friends from hell. 2. As for the Spirits in glory, their condition were miserable, if they stood in need of our help; and wherefore (would Papiss say) should we pray to them who stand in need of our prayers?

You will say, though the Spirits of just men, made perfect, be happy in the fruition of God, and the assured expectation of the resurrection of their bodies, yet why may not both we and they pray for the consummation of their happiness? Ans. I grant, that certainty of success doth not exclude, but rather suppose the means, and may be a notable encouragment to use them; but wherefore should they, who have already used the means, and now are begun to enjoy the end, use them any more? and far lesse should others undergo such a needless task for them; who will go to buy after the market day is past? they have run the race and finished their course, and now they must rest from their labours, and eat the sweet fruit thereof unto all eternity, R••v. 14.13. And therefore Bellarmine had reason to confess, that our prayers can do them no good; albeit it be certain, and we might from many pregnant testimonies clearly demonstrate, that those fathers, from whom the custom of praying for the dead took its rise, did (yea especially) pray for those, whom they supposed to enjoy the crown of glory.

Thus the popish Rabbies finding no place, either in heaven or hell, where they could vent their wares, at length they espied a middle place, where with greater advantage they might proclaim the market, though earth must be the place

where the money must be laid down, for their merchants grand axiom is, no pay no masse, no trust, no not for one hour; but if you bring their hire in your hand, these mountebanks will promise you a good peny-worth; though they cannot ascend so high as heaven, nor descend so low as hell, yet they will ply a voyage to Purgatory, and from thence, by the cords of their prayers and masses draw out souls lying in torment; one thing they are sure of, that thus they shall draw moneys from the cabins of the living, and though they drive no spoil from Purgatory (as having no ground of quar∣rel against that place, since the fire of purgatory maketh their kitchins to smoak, and(g) 1.31 provideth a portion for their fat bellies) yet they shall make a good booty on earth; and thus, though these prayers and masses (like the Pagan(h) 1.32 idols) can neither do good nor evil to the dead, yet they both pro∣fit and hurt the living, the Priests lose not their labour, but the heirs and friends of the defunct find the smart; they buy at a dear rate that which is of no value.

Concl. 2. We are not obliged, we are under no divine command to pray for those, whom we know to have com∣mitted the sin against the holy Ghost: this is that sin unto death, for which the Apostle will not command us to pray, 1 Joh. 5.16. It is the blasphemy that God will never pardon, Mat. 12.31, 32. Its impossible that they, who fall into this sin, can renew themselves again unto repentance, Heb. 6.4, 6. God hath determined (and revealed this his purpose) never to shew mercy unto them, nor give them grace to repent.

The popish Doctors from these Scriptures, especially from the first, would collect their anti-scriptural distinction of mortal and venial si••s, whom Calvin and Beza on the place do well confute: The Rhemists, by the sin unto death there mentioned, will have us to understand the sin of final impenitence, and those mortal sins whereof men never repent; and(i) 1.33 Cajetan his conjecture is not unlike to this▪ who thinketh, that the Apostle there, by the sin unto death, meaneth, a purpose never to leave and forsake sin untill death. And Alf a(k) 1.34 Castro doth not dissent, while by the

unpardonable sin, he understandeth the hardnesse of heart whereby the sinner refuseth to the end of his life to receive pardon by repentance. And thus those authors deny (as Ca∣jetan confesseth) that by the sin against the holy Ghost, is meant any speciall sin, but only some extrinsecall aggravation of any sin, and thus every sin (if not repented of) may be∣come the blasphemy against the holy Ghost. It were imperti∣nent for us now to digresse so far as to confute those men; and particularly to enquire wherein this sin did consist, but we may suppose from the clear testimony of Scripture, 1. that there is such a particular sin; 2. that it is unpar∣donable.

O! bu•• (say(l) 1.35 the Rhemists) it is great blasphemy in the Cal∣vinists to affirm, that there is any sin which is this life cannot be pardoned, for the Church hath often prayed and been heard for hereticks, Jewes, Turks, Apostats, &c. and therefore all sins whatsoever must be pardonable so long as the committers are in this world; and (saith Alf.(m) 1.36 a Castro) it was the heresie of the(n) 1.37 Armens to affirm that any sin in this life is unpardonable. Ans. Behold the impudence of errone∣ous and blind folded men, who dar accuse orthodox Divines of blasphemy for reaching what is expressely asserted in the Scrip∣tures, and which(o) 1.38 Augustine, their own(p) 1.39 Beda, and many eminent Divines being convinced by the clear testimony of the word of God long before them professed, and main∣tained: and it were not worth the while to confute a dream so directly contrary to the Scriptures of truth; we do not deny that many grievous sins have been pardoned, and that Turks, Pagans, (who are not capable of this sin) and heretiks, have been converted, but never any who committed this sin against the holy Ghost obtained pardon And(q) 1.40 Richardus de S. Victore, his distinction is vain and ridiculous, who will have that sin to be called unpardonable not in respect of the remissi∣on, of the fault, but in respect of the remission and relaxa∣tion of the punishment, so that albeit he who(r) 1.41 com∣mitted that sin by his repentance did obtain a pardon of the fault, yet he behoved to undergo the punishment. Alf. a Castro having alleadged(s) 1.42 Theophylact also for this opinion

doth prefer it to Augustines, and joyneth with these Authors. We will not stay to canvass this strange doctrine; only, in a word, 1. Can the fault be pardoned and a punish∣ment inflicted? after the cause is removed, the effect must cease; 2. Is the punishment capable of pardon? then all suffer∣ing must be sin; 3. Doth not the Apostle expresly affirm, that its impossible that such should repent? and it were as impossible that they should be eternally punished, if they did repent: a damned penitent is such a monster, as never was nor shall be. I do not say, that this blasphemy is unpar∣donable, because it is greater then the mercy of God, or the worth and merit of Christs blood; as if God could not of his free mercy pardon it, or Christ by his blood have pur∣chased a pardon unto it: But because God hath determined never to shew mercy, nor give repentance, and Christ will not interceed for such a one as hath fallen into that sin.

And the Lord having revealed his purpose not to pardon that sin, will lay no bond on us to interceed for a pardon unto it; so highly doth he value that eminent exercise, and so tender is he of his Saints, and so carefull to provide an encou∣ragment to them when they are thus employed, that he will not command us to work, when he giveth us no promise for our encouragment, and when we know we shall not meet with successe; and therefore, saith the Apostle in the Lords name, I do not say ye shall (or that there is an obligation lying upon you to) pray for them, who have sinned unto death, 1 Joh. 5.16. and yet he doth not forbid them to pray for such, as afterwards shall appear.

Concl. 3. it were foolish and ridiculous,* 1.43 bold and pre∣sumptuous to(t) 1.44 pray for reprobares, as such, and under that reduplication. That were, as if we said, Lord alter thy purpose and decree, and become thou mutable and change∣able, like vain man.

Concl. 4. Yet,* 1.45 though we knew such and such persons to be reprobate, or to have committed that unpardonable sin against the holy Ghost; and to have, out of spight and malice, opposed and set themselves against the known truth of God, we might lawfully pray for them. We shall speak to these

severally: but first, we will give a general caveat concerning both those cases, that they are rather speculative, then practi∣cal, the one doth seldom, the other never occur. We must not expect to meet with a revelation, concerning the reproba∣tion of any man; and as for the sin against the holy Ghost,(u) 1.46 Beza his caution is very necessary, viz. That since that sin is hardly known and discerned, we must not be rash in determining of any man, though most wicked and profane, that he hath committed this unpardonable sin, and upon that account to think that we may cast him out of our prayers.

As to the first case concerning reprobates, it may be askt, whether we be under any command to pray for them? sup∣posing that the decree of reprobation were revealed unto us, and whether or not, in our prayers for others, we should add this proviso, If they belong to the election of God, and he not reprobates? Ans. In these few particulars; 1. if the decree of reprobation were revealed to us, it would appear, that we were no more obliged to pray for those, whom we knew to be under that irrecoverable sentence, then for such, as we know to be guilty of the blasphemy against the holy Ghost; the Lord doth not call us to work, when he with∣draws all ground of encouragment: when we have no pro∣mise to look to, it will be hard to espy a command; there is no command to seek Gods face in vain, Isa. 45, 19. Its true, the decree of God, though revealed, is not our rule, yet it may warrant me to leave off the performance of several duties, to which, otherwise, I were obliged; as providence (which is the execution of the decree) may cast some out of my prayers, by casting them into hell, so the decree, when known, may be to me a ground to leave out, and for bear to mention some in my prayers, whom, otherwise, I were obli∣ged to remember. 2. As for ordinary (the former case being extraordinary, and rare vel nunquam contingens) as we know not what is Gods purpose concerning any man, so we must not look to the decree, and by it limit the object of our prayers, but we must look to the general command to pray for all men, and make it our rule, Since(x) 1.47 we know not (as Angustine saith) who doth, or doth not belong to the number

of those who are predestinated unto life, we should be so affect∣ed towards all, as that we should desire all to be saved, And thus our desires of their salvation should be absolute, neither need we add that limitation and condition, which some judi∣cious Divines (and particularly the learned Dr.(y) 1.48 Twisse) do mention, viz. If it may stand with the decree of God, or if such belong to the number of the Elect, &c. As we are obliged to love all our neighbours without exception (and all men on earth, as Casuists determine, are such) so to desire and pray for their good and happiness. And albeit the event and successe of our prayers depend upon the decree and appointment of God, yet our praying and desiring must not depend upon that condition, but must be regulated by the command, which is general and illimited, 1 Tim. 2.1. &c. What! did not Christ on the crosse pray for his persecutors, without any limitation or discrimination, and weep and lament over Jerusalem? Yea, albeit; 1. he knew their rejection; yea and, 2. as God, he hath appointed and decreed it; which practice of Christ, as man, not to be contrary unto, or unbeseeming his absolute and eternal decree, as he was God, that judicious(z) 1.49 Divine doth evince against the cavils of Arnold Corvin.

Yet thirdly, I grant, that we may more confidently pray for others, when th••t qualification is added, not by way of exclusion; but as a designation of the subject, and by way of encouragment and motive to stir us up to the performance of that duty, and to perform it with the greater confidence of successe, then if promiscuously we did pray for all, not know∣ing, who amongst them were elect, who reprobate; as there are special bonds lying upon us to pray for, and every way to promove the good of the Elect (and yet more especially of them, who already are of the houshold of faith, Gal. 6.10.) so we may pray for such with the greater confidence and assu∣rance of successe, for to such the absolute promises do belong, and shall in due time be performed; and they are given to Christ, and are the object of his prayer, Joh. 17.20. And if Christ joyn with us, we need not fear least our prayers be rejected. And thus, I would interpret those reverent practi∣cal

Divines, who seem to limit their prayers to the Elect, that they make mention of their election, not as if they would ex∣clude all others, who belong not thereunto, from their pray∣ers, but to testifie that special obligation that lyeth upon them to pray for the Elect; albeit it cannot be denied, that we may put up some particular petitions for the Elect; and thus we may well add such a limitation, though we must not alwayes and altogether exclude others who are not of that numbee.

But, it may be askt whether we may follow that form of words, 1 Tim. 4.10. and as the Lord there is said to be the Saviour of all men, but especially of those that believe; So we may pray for salvation to all men, adding, that we do seek that especially to believers. Ans. 1. Albeit thus we do not formally pray for reprobats, and under that reduplica∣tion; yet, this form of prayer seemeth to border too near thereunto, and it hath thus much in it, Lord, though such be reprobats, I will pray for their salvation: and thus, as it were, in a compounded sense, we pray for reprobats, and though not as they are reprobats and under that reduplication; yet, although they be reprobats, we say thus, that we do pray for them; were it not better to abstract from the decree, and not mention it at all? 2. That form of words cannot be our pattern; because God is there said to be the Saviour of all men and of believers, respectu diversorum objectorum; he is not, ad idem, the Saviour of believers and unbelievers; for, the one receiveth only an outward, bodily and temporal protection, the other a spiritual and eternal salvation; while as the question doth suppose, that the object is the same, and that the difference is only as to the maner, measure and degree; for, how can we be said to petition any thing, rather and especially for some beyond others, unless we petition the same thing both to the one and the other? But, 3. if the object were the same, and no incapacity supposed or included into such a note of preference. I see no inconveniency that can be objected from such a form of prayer: thus when we are praying for temporal and outward benefits to a multitude, we may especially seek these to the elect; thereby intimat∣ing

either the further degree of our affection towards them, and desiring good things to them, or that we desire a greater measure of these things unto them then unto others.

These things being premised, we proceed to shew, that notwithstanding we had a revelation concerning the repro∣bation of some particular persons; yet, we might lawfully pray for them; albeit that general command to pray for all men did not oblige us: the promise (which is the main mo∣tive) being removed, and an infallible intimation being made, that no success can be gotten thereby, it can be no more used as a mean, and we will not find that any where it is enjoyned as a meer duty: and it is probable, that the sole ground why that command is relaxed, as to those who have sinned against the holy Ghost, is, because there(a) 1.50 remaineth no more sa∣crifice to be offered for such, but a certain fearfull looking-for of judgment: and therefore, since there is no hope of success in the one case more then in the other, the command seemeth to expire in this as well as in that case: but yet, our ob∣ligation may arise from another ground, as our special (yea, perhaps general) relations to such a person, which may, by just consequence, bring us under the bond of another com∣mand, warranting the performance of this duty. And thus, when we compare the general relaxation with this special obligation, the result will be this, that when we look to the decree of God, and consider, that our prayers will not pre∣vail, we may forbear to offer up such a vain (as to the good of such a person) oblation; and yet, when we look upon the miserable state of such a person, especially if standing under some near relation to him, we may pity him, and may poure our complaint in his behalf to the Lord. I am not ignorant, that many do approve that ancient saying or(b) 1.51 Augustine, that if we knew who were reprobats, we should no more pray for them then for the devils and damned in hell: which(c) 1.52 Lyra applieth to those who are guilty of the unpardonable sin against the holy Ghost; but, we hope, before we close, the disparity between those who are yet in the land of the living, and those who are judged and sent unto their place shall be made manifest. And here we might alledge the au∣thority

of a great Divine,(d) 1.53 Dr. Twisse, confirmed b••••y••w pregnant instances in our blessed Saviour, who prayed that the cup might pass from him; and wept and lamented over Jerusalem, saying, O! that thou hadst known, in this thy day, the things that belong unto thy peace; and yet, Christ knew that his Father had decreed that he should drink that cup, and that Jerusalem should be destroyed.

And I would ask, if the Lord did intimat his decree of re∣probation, and that he would never shew mercy to such a man, might not, and ought not such a one, notwithstanding of that revealed decree, pray for mercy, and use the means whereby he might escape the wrath of the Almighty? You will say, it may be questioned if any man were obliged to look upon such a revelation as holding out a peremptoty and irre∣vocable sentence, and not rather as a threatning, implying a proviso and condition, and a virtual promise of mercy upon repentance, since all the promises and threatnings of the word, though as to the letter they appear to be most absolute and peremptory; yet, admit a suteable condition, limitation and exception, Ezek. 33.13, 14, 15. Nay, but standing to the supposition, (the Lord preserve us from such a sad and des∣perate case) I think it can hardly be denied that such a one should use the means; and who dare blame him if he should say, [Lord, thy decrees and unsearchable counsels are a depth, I dare not bark against the heavens; but, Lord, keep me from sinning against thee, and from blaspheming thy holy Name, Lord give me grace to do my duty, and to submit unto thy holy will; Lord, do thou unto me what thou wilt, but, Lord, keep me from sinning against thee.] And thus he may pray and attend the Ordinances, resist temptations, &c. as if such a sentence were not given out against him.

But, you will perhaps reply, can a reprobat do these things? Ans. The question is not what he is able to do, but what is is his duty; and albeit that be not the way to fulfill the re∣vealed decree, but rather to escape that sad sentence; yet, such a revelation doth not make that course to become sin∣full and unlawfull; nor doth it liberat him from any point of duty, to which (as a rational creature, being yet on the

way (he was obliged;(e) 1.54 though his condition be hopelesse, yet he is not removed from the means, nor stated in, and brought to his place; and the decrees of God though made known to us, are not (as hath been shown, Art. 1.) the rule of our duty; especially when they do not import the suturiti∣on of sin, but are conversant a bout the state and finall por∣tion of sinners.

But it may be enquired, if such a one as he is obliged to use the means, so may look after the end, and pray for life and salvation? Ans. Albeit submission be the duty of sufferers, and there be no punishment due to sin, though never so great, albeit the pains and torments of hell, that should cause sinners murmur and blaspheme; yet the decree of God coucerning events not being our rule, doth not lay an obligation on us to conform our wayes and desires thereunto; as we may resist temptations to sin, though we with Peter had a revelation concerning the futurition of it, so we may use the means to escape a revealed judgment, and pray against that stroak: and what is it to desire and use the means of grace? but upon the matter, and by just interpreta∣tion to seek after, wish and desire Salvation, which is the(f) 1.55 end: and it seemeth to be very unreasonable to imagine that we should labour, endeavour and be diligent in using the means, and that yet we may not desire and pray for a blessing upon them, that they may prove effectuall, and be sub∣servient for obtaing the end: Augustins case mentioned, Sect, 1. Concerning the wicked son complying with the decree in de∣siring his Fathers death, and the godly son praying (though with submission) that his Father may recover and using (albeit he had no hope) all lawfull means for that end, may serve for clearing our case; and who will condemn(g) 1.56 David his fasting and praying, that his child might recover, notwith∣standing the Prophet Nathan had revealed unto him that he should die, which message he might have looked upon as a peremptory sentence, and not as a conditionall threat∣ning.

Since then we are obliged to pray for our selves notwith∣standing of whatsoever decree, though known to us; why

may we not also pray for others, whatever be the decree of God concerning their everlasting estate? I grant there is some difference, we being far more necessarily and indispensably bound to our great master and Lord, then to our fellow-ser∣vants; there is nothing can be imagined so long as he giveth us leave to work in his vine-yard, and casteth us not out, that can liberat us from that duty we ow to him, the subordinati∣on being essentiall, the bond and ty must be indissolvable; but love being the measure, and as it were rule of our duty to men, when we know our labour will be in vain, though we may in testimony of our love appear for them, yet we will hardly find a ground whereupon to build an obligation there∣unto; and therefore a revealed decree, though it doth not make our endeavours for the good of our brethren unlawfull, yet it may liberat us of that obligation under which other∣wise we did ly; it must alwayes be our duty to pray for our selves, but to pray for others only then when we can look upon our prayers as a mean for their good.

You will say, if it be not our duty, then we must super∣erogat, and walk without rule when we pray for these whom we know to be in a hopelesse condition. Ans. Albeit there arise no obligation from the generall command to pray for all, (which is the rule that falleth under the present disquisition) yet there may so much obligation arise from other grounds, as may warrant our practice, and will have the force of a Law to him who is prest to act upon such a motive. Thus our Divines, disputing against the Popish supererogation, do maintain, that what they call evangelical counsels, hath the strength of a law, when some speciall circumstances do con∣cur, invite, yea and engage him, who obsolutely and ab∣stracting from such a state and condition is not obliged so to act; thus saith(h) 1.57 Davenant, to live in perpetull virginity in the generall is the matter of counsell and not of precept, there being no generall command obliging all to continue in that state; yet Paul, having the gift of continency &c. found himself obliged by the authority of God to continue in that condition; and as to our case, if we would reflect upon the decree we may forbear to pray for those whom we

know to be cast-awayes, yet if we will abstract from that sen∣tence (which we are not obliged to reflect upon, though it be revealed to us, the Lord not having made it our rule) and would consider them as our brethren, there is no restraint lying upon us, why we may not put up a prayer for them, yea, and by thus abstracting from the decree (which only gives to us a supersedeas) it would appear, that we bring our selves under the obligation of the general precept, pray for all men; and alth••ugh we would suppose that command in the present case, viz. of a known decree still to be expired, yet there may, as to some men, arise an obligation from their special relati∣ons unto them. Though the Lord did reveal to Parents and Pastors, &c. that their Children and people, &c. were repro∣bates, yet its hard to affirm, that they might not pray for their salvation; not as if they might pray the Lord to alter his decrees; but abstracting from these, though revealed to them, that they might intreat that the object of that decree might be altered, and that their dear relations might be taken out of a stare (not of reprobation, from which we do suppose they do abstract, but out of a state) of sin and misery, and put into a state of grace and happiness; and though some from thence might infer, that they thus prayed the Lord to change his eternal purpose, yet as they should abstract from the ante∣cedent, so from such a consequence and consequent, and abso∣lutely pray for that to our near interests, which in it self, and to them is good and desirable: Thus we should rather play the part of a Metaphysician, then Logician. And that we may make such a kind of Theological abstraction, seemeth to be certain, from what hath been said, Art. 1. And the for∣mer consequence is as valid in the case of Peters avouching and adhereing to his master, as in this case; for Peters deny∣al was revealed unto him: yea, the same argument may as well be framed against Christ his praying, that the cup might passe from him, while he knew that it was decreed that he should drink it.

Nay, though a prohibition were added to a revealed decree, yet it would appear from the practice of eminent Saints, that our hands were not bound up; for albeit the

Lord had revealed to Samuel his purpose to reject Saul, 1 Sam. 15.11, 26. adding a prohibition upon the account that he was rejected, not to pray any more for him, Ch. 16.1. yet it would appear, that this restraint was rather a relaxati∣on of the command, and a permission granted to Samuel not to pray any more for Saul (though his King) then a peremp∣tory prohibition; for albeit Samuel came no more to see Saul till the day of his death, yet he left not off to mourn, (and who can imagine then that he left off to pray?) for Saul, Ch. 15, 35. So the Prophet Jeremiah, though he knew that the Lord had purposed to cast that people out of his sight, and thereupon had received, as would appear, a peremptory prohibition to pray no more for them, Ch. 7.14, 15, 16. yet forbeareth not to pray for them; though the Lord had told him that he would not hear him, though he did cry, ver. 16. yet he would cry, until he met with a second prohibition, having the former reason annexed to it, Ch. 11.14. yea, he would not yet cease, so that the com∣mand is renewed the third time, Ch. 14.11.12, and not∣withstanding of all these prohibitions, he still prayeth, as it would appear from the rest of that prophesie, that he con∣tinued a supplicant for Israel untill the day of his death, the book of the Lamentations clearly shew. Thus also Moses continues to pray for a stubborn people, after the Lord had said to him, Let me alone, Exod. 32.10. A prohibition seemeth to have more in it then a revealed decree, and yet it did not bind; Moses, Samuel and Jeremiah, would not be driven from the Throne, though by both these cords they were pulled back, and yet I hope none will be so uncharitable, as to think that these holy men did sin in so doing.

Now we come to the second part of the question, concern∣ing the blasphemy against the holy Ghost, which is in great part cleared by what hath been already said. Mr.(i) 1.58 Bur∣gess citeth the opinion of some Ancient, who thought that the words, 1 Joh. 5.16. did not hold out an absolute pro∣hibition of all to pray for such; though ordinary Christians might not interceed for those hainous transgressors, yet eminent Saints (thought they) might do it; though every one

in the Court may not interceed for a vile malefactor, yet a special Favorite may interpose: And this special priviledge of eminent Christians to interceed for them, for whom others need not appear, seemeth to be intimated, Jerem. 15.1. Ezek. 14.14. Moses and Samuel, Noah, Daniel and Joh, though they would not have prevailed for those there mentioned, yet in that they are there named, their moyen with God is clear∣ly implyed; which glosse the learned Burgess doth reject, thinking the prohibition to be general; but we, because we conceive that there is held forth there no peremptory prohi∣bition; and though, Moses, Samuel, &c. might prevail more with the Lord then others (which is the thing there in∣timated) yet we know no petition they were allowed to put up for any, which others might not as well present unto the Lord; all Christians of whatsoever size, having the same rule, and being under the same commands.

Secondly, Others, as Lyra think, that though we may not pray for such as have committed that sin, that they may escape eternal punishment, yet we may pray, that in part they would leave off(k) 1.59 to sin, that thus their eternal punishment may be the lesse: To which, may be added a third conjecture more probable then any of the former two, that we may pray for temporal good things to them, while they are here in the world, though we may not pray for their eternal salva∣tion, and that they may repent.

But the words being general, not to pray, they must either hold out a general prohibition, or no prohibition at all, but a relaxation of the general command, and a general permissi∣on to all not to pray for such; and if we do more narrowly ponder the words, we will find that they hold out no prohi∣bition; for saith the Apostle in that, 1 Joh. 5.16. there is a sin unto death 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I do not say that he shall pray for it. As if it had been said, ye are lying under a bond, ye are under the necessity of a command to pray for brethren, who have not committed that unpardo∣nable sin; but there is no command lying upon you to pray for such as have thus sinned, neither canst thou expect to be heard, though thou did'st pray for such; the Apostle saith

not, ye shall not pray, the note of negation doth not exclude the performance of that heavenly exercise, but it removes the command; and thus notwithstanding of what is there said, we may out of zeal to the glory of God in the salvation of such a one, and because of some particular relation to him, wish and pray for his salvation, abstracting from the appoint∣ment of God, and his peremptory threatning never to shew mercy to such a one: It seemeth to be a cruel and monstrous thing, to lay the hand on the mouth of a parent or child, of a pastour or master of family, and to say they may not wish, desire and pray for the salvation of their several relations, though their condition were never so hopelesse and desperate: How pathetically did Moses and Paul desire and pray, that Israel might be saved, notwithstanding they knew that Gods decree did stand in the way, and that many of them (as we may from several grounds collect, and from Christs Sermon, Mat. 12. from 25. and Ch. 23. from 13. &c. necessarily conclude) were guilty of that blasphemy.

Then, 2. It is considerable, upon what ground the Apostle refuseth to presse that command, pray for the brethren, in reference to those, who have sinned unto death, viz. because his former motive, ver. 14, 15. which holds out a promise of successe and audience, hath not place as to them; so that the Apostle doth not simply forbid to pray for such, but saith he, I do not, I cannot urge the performance of this duty to∣ward such, uupon that ground which may stir you up to pray for others, for whom, if ye ask, God will give; I do not say, you should pray for them, not that ye may not pray for them, but because ye cannot pray for them with confidence and hope of successe, your prayers can do them no good: Thus also the Lord doth liberate Samuel from praying for Saul, upon the same account,(l) 1.60 How long (saith the Lord) wilt thou mourn for him, seing I have rejected him? thy mourning is to no purpose, it will not profit him; and pray not (saith the Lord to(m) 1.61 Jeremiah) for that people, for I will not hear thee, all thy tears and prayers will not withhold the determined judgment: so that such apparent prohibitions, are rather peremptory denunciations of judgment against those people

or persons, then a restraint upon the Prophets and servants of God, as to the performance of that duty, to which other∣wise they were obliged; and they seem to be almost parallel with, Jer. 15.1. and Ezek. 14.14. where Moses, Samu∣el, Noah, Daniel and Job are not said to become guilty, if they had been living, and had prayed for that people; but that though they had prayed, yet Gods mind could not be towards that stubborn generation, and that notwithstanding of their prayers, he would have cast them out of his sight: So that the Lord by this form of speech, doth not testifie the dislike of the thing, for if it had displeased him to pray for such, these holy men durst not have offered up any desire to God for them, nor persevered in so doing, as Samuel and Jere∣miah did; but by this relaxation the Lord doth warn his honest supplicants, that their prayers would not be heard in behalf of such wretches; albeit the Lord would accept of his Saints and their prayers, though poured out for cast-awayes, yet he would not answer their requ••sts, nor shew mercy to these for whom they did pray; and yet their prayers should not be lost, but should (like Davids fasting for his malicious enemies, Ps. 35.13.) return into their own bosome.

And thus the Lord doth not simply disswade them to pray, but by an argument taken, ab inuti••i, which if they would let passe, they might be doing, but they could not blame him, if their labour wanted sucesse. Nay, such an app••rent prohi∣bition, is so far from laying a restraint upon the Saints, that if thereupon they did forbear, they would provoke the Lord, and wrong themselves and others. Thus, Gen. 32.26. the Lord saith to Jacob, let me go, but he will not till he get the blessing; and if he had yielded, we may suppose, he would not then have gotten the blessing; so, Exod. 30.10. the Lord sayes to Moses, let me alone: Nay, but replyeth Moses, I will stand in the breach, and will not leave off to interceed for that people, though it hath most grievously provoked thee.

You will say, may we not pray against such as have com∣mitted that unpardonable sin? Thus the Christians of old prayed against Julian the Apostate, if then we may pray for

such, it must be lawfull to put up contradictory prayers. Ans. Albeit too many (no doubt) have been guilty of that blasphemy, yet, since that which is the main ingredient of it, viz. malice, rage and hatred of the known truth, is a latent thing, and not obvious to the eye of our discretion, I never read of any since the dayes of the Apostles, whom the Church of Christ durst determine and peremptorily conclude to be guilty of that sin, except(n) 1.62 Julian the Apostat, for whom they left off to pray, and prayed against his malice and rage, that the Lord would prevent that mischief he intended against Christians, and would remove such a stumbling block out of the way of the Gospel; but they did not pray for Julians condemnation, nor had they any warrant to pray for that.

Again, you will object and ask, what difference there is be∣tween one lying under that peremptory sentence, and him up∣on whom it is already executed? May we not as well pray for them that are in hell, as for those we know to have sinned un∣to death? Ans. Because we conceive this to be the main objection, we will now speak to it at some length. And, first, if we abstract from a revelation (which cannot now be ex∣pected) and spe••k of those who have grievously backslidden, as we would remember Beza his caveat, and beware lest we too rashly judge of any man that he hath committed that unpardonable sin; So this may be warrant enough for us to pray for any man, though never so gu lty, and lying under many sad threatnings, that there is no sentence and threat∣ning though never so peremptory, but it admitteth a limi∣tation and proviso, When I say unto the wicked, thou shalt surely dy, (would not this appear to be a most peremptory and irrevocable sentence? and yet, hearken to what follow∣eth) if he turn from his sin he shall surely live, he shall not die, Ezek. 33.14, 16. It is true, 1. these who are guilty of the blasphemy against the holy Ghost, shall never find grace to turn and repent, and lay hold on Christ, and so shall never be pardoned; yet, if they did turn they should find mercy and live. And then, 2. albeit there be no particular sin that is unpardonable, except that blasphemy; yet, the most part of sins and sinners shall never be pardoned, and therefore

our prayers can do them no good: and thus, unless we limit our prayers to the Elect, and add this condition when we pray for others, if they belong to the election of God, we must pray for them whom our prayers will not profit. Secondly, and espe∣cially, we answer, Albeit these who are guilty of that un∣pardonable sin be under an irrevocable sentence, and though we (as is supposed) know their condition to be desperate; yet, we must carry our selves far otherwayes towards them, then towards those who are in hell, and as upon a civil con∣sideration we owe them, if our Superiors, Magistrates, Parents, Masters, &c. honour and obedience; So also, upon a sp ri∣tual account, there be several duties which we may perform towards and with them, while they are Viators and on the way, which we may not perform with or for them, after they are cast into hell; for, so long as they live in this world, they are under the(o) 1.63 means, (though these shall do them no good) their day is not yet come to an end; and though they were excommunicated, and thus in part shut from publick ordinances, they are not as yet actually stated into an unal∣terable condition; and therefore they may well be an object of prayer, pity and Christian compassion; though the male∣factor be sentenced and condemned, yet, we may deal with the King for a pardon. O! but when the sentence is once exe∣cuted there is no remedy; after the repobats are cast in∣to hell, and come to their everlasting home; after their day is spent and they removed from the ordinances and means of grace, to what purpose should we pray for them? after the ship is broken, sails, cables and anchors will not profit; if life be gone, no medecine can do any good; when the night hath surprised them, so that they can no more work for themselves, we must not imagine that we can help them with our hands.

But, some may yet reply, we cannot in faith pray for such as we know to be reprobats, or to have committed that un∣pardonable sin; we cannot have the least hope or expecta∣tion of success, and dare we pray and not in faith? and such a prayer must be performed as a meer task, and (if I might call that which we grant is not commanded) a duty. It can∣not

not be a mean for good to them, and why may we not thus pray for those that are in hell? Ans. Certainly, we should not ask what we may not ask in faith: only the prayer of faith is an acceptable sacrifice; but the faith that is required in prayer hath not alwayes one and the same object, as shall more fully be shown, Part 2. Ch. 2. And if we know that God will accept of such prayers as a testimony of our love and commpassion towards our neighb urs, and of our zeal to his glory in their conversion, then we may know our la∣bour shall not be lost: what though they for whom we pray reap no benefit thereby;* 1.64 yet, if our prayers (as Davids for his enemies) return into our own bosome with a message of peace; we have no cause to complain, as if we had sought the Lord in vain: what God accepteth, as service done to him, that he will reward. But, 2. though in the supposed case we cannot pray confidently, as to the successe that will redound to them for whom we pray; yet, even thus we may pray affectionatly and compassionatly: but those who are in hell are not such an object of Christ••an-pity and compassion; although we may have some fl••shes of natural sorrow and pity towards them, and some kind of desire of their delivery and salvation; yet, we may not go to God and offer it up prayer wayes to him; we have no warrant to do so, nor any practice or example of any of the Saints who did so: the••r day is spent, the door is shut and the sentence executed; they are removed from the means and may not use them them∣selves, and it were too great boldness in any other to use them for them, and thus bring them under the means whom God hath excluded from them: but, so long as the Lord length∣neth out the day of life, and forbears the ex cution of the sentence, the man is not altogether exclud••d from the means; and why may we not then put up a prayer for him, abstract∣ing from the decree of God, which (though known to us) is not our rule? after death, the judgment, Heb. 9.27. but, till then, thy hands are not bound up: So long as men fall under the object of the command of love, (which doth not expire so long as they are our neighbours and in the land of the living) thou mayest perform this, as well as any other of∣fice of love towards them.

But, that we may put a close to this enquiry, (which though it be rather speculative then practical, as to the proposed cases, which seldom or never occur; yet, may be very usefull for clearing what is to be said in the following Conclusion, which concerneth our daity and ordinary practice) we will, 1. in a word, resume those instances which may be a foundation to the present resolution, which at the first view may seem some∣what strange to those who have not hither to pondered the case. 2. We will offer two or three distinctions for removing difficulties and objections.

For the first, let us seriously ponder and consider Christ his prayer, that the cup might passe from him: David his prayer for his child, after the Prophet had told him that he should die; Samuels prayer for Saul, notwithstanding he knew the Lord had rejected him; Ieremiah, his prayer for Israel, albeit the Lord had once and again fobidden him to pray for them; Paul, his prayer for his brethren and kins∣men, notwithstanding he knew they were rejected and repro∣bat, and that many of them (as not improbably may be sup∣posed) were guilty of that unpardonable sin. And then let us compare Pauls(q) 1.65 wish with Moses his desire and prayer, which were not only concerning things impossible and con∣trary to the known purpose of God; but also concerning, 1. the worst of evils. 2. To themselves, (which are two considerable circumstances for clearing the present case) viz. to be(r) 1.66 accursed from Christ, and(s) 1.67 blotted out of Gods book: if it be lawfull to wish evil, shall it not be lawfull to wish what is good? and if we may wish evil to our selves, (which seemeth more hard then to wish it to others) may we not wish good things to our neighbours? if we may de∣sire (whatever be the nature of that desire, whether absolute or conditional) our own damnation,(t) 1.68 contrary unto the known decree of God, may we not far rather desire and pray for the salvation of others? Here is much more then parity of reason, and we may well argue from the greater to

the lesser, none (I think) will be so rash as to(u) 1.69 condemn that hight of zeal in those eminent Saints; neither should any man be offended while we plead for such holy, innocent, submissive, silent, conditional and affectionat desires of the salvation of our neighbours, whatever be their guiltiness, or God's eternal purpose towards them.

As to the second, let us view these instances; and perpend what kind of desires and prayers they hold forth, that we make these our copy; especially the prayer of Christ, Moses and Paul, as coming nearest to our case: and from these, we may collect these three qualifications of such prayers as we now plead for. 1. In Christ his prayer, Mat. 26, 39. we may observe his submission to the good pleasure and appointment of God; for, saith he, nevertheless (or, albeit the thing absolutely con∣sidered be good and desirable, yet) not as I will, but as thou wilt. 2. Christ prayed conditionally, for the removal of that cup, viz. if it were possible, that is, if it might stand with the good pleasure of God concerning the salvation of lost man. 3. From Moses his prayer, Exod. 32.32. and by comparing Paul his wish, Rom. 9.3. with his prayer, Rom. 10.1. we may collect that such prayers are rather wishes then formal petitions, rather conditional wouldings (that I may so speak) and velleities, then absolute desires; and thereby these holy men rather express what they would(x) 1.70 pray for, if possib∣ly it could be granted, then what they did absolutely pray for: and such prayers do contain a submissive and silent com∣passionating of these misers, but not a premptory request or murmuring complaint of God's justice and severity against them. Such prayers then, as we now plead for, must be, 1. submissive. 2. Conditional: And, 3. by way of wishing and woulding, viz. if the thing were not impossible; and that, 1. in(y) 1.71 testimony of our zeal to the glory of God in the conversion and salvation of these abjects, (abstracting from Gods decree which is not our rule.) 2. In testimony of our affection, sympathy and tenderness towards our brethren and neighbours.

Only let us add a caution concerning these three qualifi∣cations, that the two first have especially place when we ab∣stract from the decree, though known, and the third and last

while we reflect on the decree, and thus, as it were, formally, and in sensu composito, pray for the reprobate. And hence the difference is manifest between such prayers and the prayers put up for others, for whom we may ask more confidently and peremptorily, and without those limitations and pro∣viso's.

You will say, but why should we love them whom the Lord hateth? Ans. Ask at Paul, Jeremiah, Samuel and others, and what will serve for their vindication, may be a sufficient plea for us. My hearts desire (saith Paul, Rom. 10.1.) and prayer to God for Israel, is that they might be saved, and yet the main scope of that, as also of the preceeding and following Chapter, is to shew the reprobation and rejection of that people, and to vindicate Gods soveraignty, justice, holiness, and the immutability of his purpose. And for a more direct answer, 2. we say, that the command to love our neighbours doth not expire, so long as they are our neigh∣bours and in the land of the living; only, let us love them in the Lord, though they hate him, and be hated of him, yet we may love them in, and for him, if our motives be spiritu∣al, such as respect to his command and zeal to his glory, we need not fear least he challenge us for loving them he had rejected.

Let us hear what the learned judicious and Mr.(z) 1.72 Calvin saith for removing this objection, and for clearing the whole question. We need not (saith he) fear least we love our neighbours too much, so long as we love them in the Lord; it is a grosse error to think, that Christians should become

Stoicks, and cast away all bowels of tendernesse, for fear lest they should repugn and oppose the decree and appoint∣ment of God, for our obedience we ow to God, and submission to his purpose and providence, doth not hin∣der us to mourn and lament the ruine and misery of the reprobat, whom we know in the just judgment of God to be appointed to destruction; for these two affections may well consist, when we look to God in silence to submit to their just punishment, and when we look on men to bewaile their case and deplorable condition.

Concl. 5. If we abstract from these extraordinary cases, (viz. of a revealed decree concerning the reprobation of some particular persons, and the certain knowledge that this or that person, hath committed the unpardonable sin against the holy Ghost) we may universally affirm that we are ob∣liged to pray for all men, though never so wicked and pro∣fane, according to the exhortation, 1 Timoth. 2.1. I know there are not a few judicious Divines who think that the Apostle here doth not exhort to pray universally for all and every one, pro singulis generum, but for all indesinitly, for men of all ranks and degrees pro generibus singulorum; not for every individuall man, but for every rank of men, for rich poor, noble, ignoble, Jew, Gentile, &c. and they add this limi∣tation, because Arminians from that place compared with v. 6. do draw an argument for universal redemption. But we may not now medle with that controversie, nor need we for clear∣ing these words, which abso lutely considered speak of no such matter: and we think that any who will impartially look upon them will think that Mr. Calvin had reason to say, that the Apostle in these words(a) 1.73 commands that prayers be made for all mankind, and the reasons alledged in the pre∣ceeding conclusions do more strongly and forcibly conclude and prove this.

But before we now argue and propound some speciall grounds for confirming this point, let us view two subtile distinctions of two reverend Divines viz. Dr. Ames and Volf. Musculus. for the, 1. Dr.(b) 1.74 Ames, having asserted that we should pray for some things to all and every one who is in

the land of the living, because the goodnesse of God extend∣eth to all men, 1 Timoth. 4.10. when he cometh to speak of salvation and happinesse, he propoundeth a distinction, denying that we may pray, that all and every one collectively should be saved, because (saith he) we know from the Scrip∣tures that all shall not be saved, and yet (saith he) we may pray for every one severally, pro singulis speciatim; because in charity we are obliged to hope the best of every particu∣lar man.

There be severall reasons we might bring against this distinction, and, 1. I would ask, if all collectively doth include any one person beside every one severally? hence we might argue thus, if we may not pray for all collectively, there must be some one or moe for whom we may not pray severally: But that is contrary to his concession in the other branch of the distincti∣on; what guiltinesse can there be imagined in praying joyntly for all those, for whom we pray severally?

2. This distinction supposeth the decree of God to be our rule; contrary to what hath been said, Sect, 1. and the Authors own(c) 1.75 hypotheses. And if it were our rule we might not pray for every one severally, but onely for the elect.

3. As, 1. our charity and hoping well of men, (which he maketh the ground of the last part of this distinction) must no more be our rule, then the decree of God; (for we must pray not only for them of whom we hope well, but to whom we are obliged to wish and desire good things; whether we have any ground of hope (as to them) or not) So, 2. our charity will be too large, if we extend it to every one without exception; we may not indeed passe a sentence concerning the final state of any man, though never so wicked; yet there be too many of whom we have no ground to hope well. And 3, if we might hope well of every one, why not of all? if of this and that Pagan, and profane man, why not of all? 4. We will find the Apostles wish grace unto, and pray for whole Chur∣ches and incorporations, though they did not think that all and every one amongst these multituds should be saved, yea though they had ground to fear the worst of many of them, as we may see, 1 Cor. 3.3, 4. and 5.1. and 6.8. and 11.21, 30. Gal. 3.1. &c.

But(d) 1.76 Musculus his distinction is more subtile, while he affirmeth that we may not (as Christ would not, Joh. 17.9.) pray for the world, though we should pray for all mortals and for all and every one in the world. We will not exagitar these terms, and enquire what the world (as to the present case can import beside all men and women in the world? or all mortals, (as he speaketh) neither will we exagge∣rat what is brought by that reverend Divine by way of(e) 1.77 explication; but the meaning (as I conjecture) is this, that we may speak of the reprobat world either(f) 1.78 formally as such, and as it is hated and rejected of God, and under that consideration and reduplication they are neither an ob∣ject of our love nor prayers; or we may speak of the repro∣bat(g) 1.79 materially, that is of these who are wicked, ab∣stracting from the decree of reprobation, and looking on them as men of one common stock, and having the same nature with us, as they are our brethren, neighbours &c. and thus we are obliged to love and pray for all men: and this distinction being thus understood, (and I know no other sense that can be given to it) agreeth (as to the first member) with what we said Concl. 2. and as to the Second branch, with this present conclusion.

Now we come to propound some arguments for confirming the point, 1. If we may pray for ab••min••ble Nero's, and such as were in authority when the Apostle wrot that first Epistle to Timothy, I would know the man for whom we may not pray? but the Apostle exhorteth us to pray for Nero, and sworn enemies of Christ who then did govern, quot quot enim erant illo tempore (saith(h) 1.80 Calvin) Magistratus, toti∣dem erant quasi jurati Christi hostes; and the learned Beza though he interpret the particle all, 1. v. indefinitly, yet when he cometh to the 2. verse he granteth as much as we plead: for, the church(i) 1.81 (saith he) then had as many enemies at there were rulers and magistrats, for the sword was in the hands of Pagan Romans, and yet Paul commands that they be named in our prayers: and he asketh, what if Julian the

Apostat had then been Emperour? And answereth, that this one man would then have been excepted. That monster of men, Nero, and his wicked counsellors and parasites must be prayed for, and only such as have committed the unpardo∣nable sin against the holy Ghost (of whom we spak, Concl. 4.) may be excluded from our prayers.

Hence, 2. From this concession we would argue, if we must pray for all Magistrates, and thus for all individuals of one rank? why not also for all of every other rank, and thus universally for all mankind? Whatsoever ground can be pre∣tended for not praying for all individuals of other ranks and degrees of men, hath as well here place (and therefore since they are not concludent in this, neither are they in any other case) for as we cannot think that all the world will be saved, so neither that all Magistrates will be saved; not many wise men, not many mighty, not many noble are chosen, 1 Cor. 1.26, 27. they are exposed to greater temptations then others: and it is no small mercy to have the feet kept from burning while we(k) 1.82 walk upon hot coals, &c. But Beza confesseth, and the text it self, in terminis, saith that we should pray for all in authority; and, 1. It were ridiculous here to run to the distinction of ranks and persons, because here the rank is specified, and all in it named; 2. This is not only asserted, but proven, and a reason that extendeth to all Magistrates annexed, viz. that under them, we may lead a quiet and peaceable life, in all godliness and honesty. Ergo.

3. We must pray for all, to whom the Lord peradventure will shew mercy; but (for ought we know) the Lord may shew mercy, and give repentance unto the most vile and wicked men on earth; unto a Manasseh, unto a Paul, &c. unto bloody and cruel perse cutors, unto these that are in the snare of the devil, and are taken captive by him at his will, 2 Timoth. 2.25, 26.

You will say, we know the Lord will not shew mercy to all men; only a few are chosen and shall be saved, Mat. 20.16. Luk. 13.23, 24. &c. Ans. 1. We know from the Word of God, that the number of the Elect is small, and that few shall be saved comparatively, and in respect of them who shall

eternally perish. 2. By experience, and judging by the rules and characters held forth in the Scriptures, we may know, that few in every age have been saved. Yet, 3. We know not (whatever may be our fears) that the Lord will not shew mercy to this present generation, that now the Lord will not fulfill that promse (Ps. 2.8.) to give to Christ the heathen for an inheritance, and the uttermost parts of the earth for a possession, that now in thir last dayes, the Lord will not accomplish that word, Isa. 2.2, 3. Micah. 4.1, 2. and establish the mountain of his house in the top of the moun∣tains, and exalt it above the hills, and make all nations flow unto it; who knoweth when that word, Isa. 11.9. shall be made good? The earth shall be full of the knowledge of the Lord, as the waters cover the Sea, &c. If all nations may embrace and professe the Gospel (and many Divines from seve∣ral prophesies of the Scripture labour to prove, that thus it shall be, and none can deny that it may be) then I would ask why we may not pray for this blessing unto them? that all the earth may hear the joyfull sound, and welcome the glad tidings of salvation; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will, 2 Tim. 2.24, 25, 26. and from that Text, we may further argue thus, That which we should propose as our end in teaching, exhorting, &c. may be a fit object of our petiti∣ons, but the recovery of sinners is the end of the ministry, of exhortation, doctrine, &c. and therefore we may and ought pray, that our Ministry may have this blessed effect. The distinction of finis operis, and finis operantis, hath not place here; for the work and worker, must here have one and the same end; whatever be the high and holy design of the first and soveraign agent.

You will say, we are not Apostles, upon whom the(l) 1.83 care of all the Churches and of all mankind should lye. Ans. 1. What the Apostles might pray for, that every Minister, yea, every member of Christ may pray for: albeit all have not a ministerial care, yet all should have a fraternal and brotherly care for all and every one; 2. A Mini∣ster (as some judicious Divines of late (specially Mr.

(m) 1.84 Hudson) have asserted and maintained against Independents) by vertue of Christs institution, and by his ordination to the office of the Ministry, is made a Minister of, and receiveth that office habitually, and in actu primo, in relation to the whole visible Church, so that he may, and ought exercise that function in relation to any part, as the good of the whole doth require, and as he hath a particular and orderly call: So that his fixing to this or that particular congregation (albeit it tye him to a constant and ordinary exercise of his office amongst that people, yet it) doth not limit the office it self, which by his potestative mission, according to Christs institution, he hath received in relation to the Catholick Church indefinitly and universally. And thus he may exercise not only his gifts, but also his pastoral office, and preach the Gospel in any place indefinitly, whereever he meeteth with a call; and should universally pray for all, to whatsoever particular place he be fixed, as to the exercise of the more speciall parts of his Ministry: And albeit prayer be a common and general duty lying upon the people as well as the Pastors, yet it is a pastoral duty, and that not the least, and as a Minister of Christ, he prayeth not only for his particular flock, but also for the whole Church. But, 3. The ground alledged by those, who differ from us in this particular, doth as well militat against a Pastors praying for his own congregation (if there be any ignorant or scandalous persons there) as against his praying for all members of the visible Church; yea, and for all mortals: for, who is the man that hath ground to hope that all his flock shall be saved?

But it is replyed by(n) 1.85 some Divines, Though God be(o) 1.86 kind to the evil and unthankfull, and(p) 1.87 maketh his Sun to rise on good and bad, and thus we may pray for common mercies to all; yet God will not bestow special and spiritual mercies to all: and therefore we may not pray for their con∣version and salvation. Ans. 1. The decree of God, his purpose either to give or not to give, is not (as hath been shown) our rule. 2. That Conscience must be too scrupu∣lous (to say no more, because of that reverence we ow to them with whom we have now to do) which dare not wish

and desire, which dare not pray and say, [Lord, let all the world taste of thy goodness, let them glorifie thy name, and obtain(q) 1.88 salvation through Christ; let all the earth be filled with the saving knowledge of God, let them kiss the Son that they perish not in his anger, let them turn from their evil wayes and follow that which is good, &c.] 3. It may be questioned, whether to pray for common mercies for those, for whom we may not pray for grace to use them aright, be not to pray for a snare to them; since common mercies to graceless souls are but as so many(r) 1.89 coals of fire heaped up∣on their head, to aggravate their guiltiness and increase their misery, 4. These whom we are obliged to acknowledge for our neighbours, yea, and brethren, them we should love, and by all means procure their good, especially their spiritual and eternal good, in which the glory of God is so nearly concer∣ned; and therefore, since prayer is a principal mean which we may use for the good of all whom we can no otherwise profit, we must not leave that mean un-essayed: but all men on earth are(s) 1.90 neighbours, and every one according to his ability, and as opportunity doth offer, should perform the du∣ties that flow from such a relation, Luk 10.27.33.36. &c. All men are brethren and of one blood, Act▪ 17.26. Mal. 2.10. Gen. 19.7. Ah! should we love our neighbours as our selves? and may we not pray for them when we pray for our selves? and shall Conscience and Religion be pretended as a Plea for(t) 1.91 brethren not to interpose with the provoked Fa∣ther for his favour? and that there may be a reconciliation, that he would reclaim and shew mercy unto those prodigals, who have nothing but husks to feed upon? Hence,

We may further argue thus, if we should love our brethren and neighbours, (and all men are such) then we should wish and desire their good both temporal and eternal; and from whom can we desire it but from him who only can kill and make alive, who only can save and destroy, and who sheweth mercy on whom he will? And what is it to desire the Lord to do them good, but to pray for their good; prayer being nothing else but an offering up of our desires to God,〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (saith the(u) 1.92 Philosopher) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to love is to desire those things that are good to any man, not for any benefit may thereby redound to us, but that they may profit him: and canst thou say, that thou lovest thy brethren, while thou dost not desire their good, while thou dost not desire it from God who only can give? What? though they did hate and persecute thee, yet thou must love them: albeit not (as Augustine speaketh) for that mu∣tual love they bear to thee, yet for their partaking of the same nature with thee, and because of the authority of God, who hath commanded thee to love thy neighbour as thy self. Let Jeremiahs practice be thy copy; though they recompence evil for good, though they dig a pit for thy soul; yet, do not thou leave off to stand before the Lord to speak good for them, Jer. 18.20. remember Christs prayer, Luk. 23.34. and Stephens, Act. 7.60. Albeit as to the measure and degree of love there may be some variety; yet, in respect of the ob∣ject, we must (as(x) 1.93 Aquinas saith) love all men alike; and wish to all the same good things. Am I my(y) 1.94 brothers keeper? were the words of a wretched Cain; [although we had no command, yet, nature bids us (saith Dr.(z) 1.95 Paraeus) keep and procure our own and other mens salvation.]

We might here make use of(a) 1.96 Augustine his argument, whereby he proveth, that the devils did not love Christ, If (saith he) they had loved him, they would not have said to him, what(b) 1.97 have we to do with thee? and if, according to the(c) 1.98 royal Law, we loved our neighbours as our selves, would we say, what are we concerned in our neighbours salvation? and why should we mention them in our prayers?

5. If once we begin to limit this Assertion, we will not be able to rid our feet, and assign the bounds where we must stand. You will say, we may pray for all ranks of men. Repl. But the question is, for whom in these ranks, and why for such, and not for others? You will say, we may pray for all the Elect. Repl. But I would know, 1. by what rule we can judge who are Elect, who not? 2. where they learned that limitation, and where did they read in the Word, that Gods decree is our rule? And, 3. if Pastors, Parents, Subjects, &c. should not pray for their relations, unlesse they belong to the election of God? 4. Where do we find such a limitation added in the prayers of the Saints, If such and such men be among the number of the Elect? I would ask, whether such a limi∣tation would not beget a jealousie in the hearers, and would not rather irritate those for whom we thus prayed (if they were present or heard of it) then do them good?

Yea, 6. If this limitation must be added while we pray for some, then it must be added when we pray for any, though ne∣ver so eminent, as to their carriage and profession; for, I think none will presume to tell us, who are Elect, who not. You will yet say, its enough we know not that they are reprobates. Ans. 1. Thus they come up the length of this present couclu∣sion, and lead us to an extraordinary case, viz. of a revealed decree, to which we have already spoken. And then, 2. Who dare say, that he is assured of the reprobation of any man? If again it be replyed, that we must not pray for the incor∣rigible enemies of Christ. Ans. 1. But how shall we know who are incorrigible, who not? If the(d) 1.99 Apostles did exhort to submit unto, and pray for vile Nero, and these cruel and malicious persecutors, who then did bear the sword, who are these enemies for whom we should not pray? who can be judged to be more incorrigible then they? And then, 2. Are not all the reprobate incorrigible? and therefore, if upon this account, we may not pray for enemies, neither must we pray for any reprobate. But, 3. We would here remem∣ber the caution mentioned, Concl. 2. concerning reprobation, viz. That as we should not pray for reprobates as such, so neither for Christs incorrigible enemies formally as such, and

standing under such a consideration (which upon the mater, and as to the present case, is one and the same with that of reprobation) but abstracting from the decree (which is ante∣cedent) and the event (that is subsequent, viz. their continu∣ing in their wicked courses) we must absolutely ask, that which is good in it self, and good for them, and which would make for the glory of Gods pardoning mercy, and the encrease of Christs kingdom.

But if it be askt, whether we pray for such as enemies of Christ, though not as incorrigible? Ans. If the particle As, do import the formal reason and ground wherefore we pray for such, we deny that we pray for such as enemies to Christ, but rather as men, brethren, neighbours, &c. and because of the command of God, and that God by their conversion may be glorified, &c. But if the particle As, doth only sig∣nifie the object of consideration, upon which we must reflect in our prayers, then we must pray for them as such; we must consider their wickedness, malice, &c. else how could we pray that it should be pardoned? that they may repent of it and turn from it, and thus we may be said to pray for Papists, Jews, Turks, &c. as such: not that they should continue, and that God would bless them in those courses, but that he would give them grace to forsake and abandon their sin∣full wayes and courses.

[obj. 1] Obj. 1. Will the holy Spirit of God dictate a prayer for a reprobate? will he stir us up to pray for them he hath reject∣ed? Ans. The Spirit teacheth us to pray as we ought, and for what we ought, Rom. 8.26. and therefore for what we are commanded and obliged to pray; and thus dictateth alwayes such prayers as will be acceptable to God, albeit he will not grant the particular that is askt. And such prayers shall not be successelesse, as to us, however it fare with those for whom we pray. And thus we may retort the argument, and ask whether the holy Spirit who is our leader and guid, who will teach us to pray as we ought, will not help us to pray for all them for whom we are commanded to pray? The com∣mand of God is the rule of our duty, and the Spirit will help us to conform thereto; but the successe and event of duty, is

not its rule, neither the decree concerning that; and there∣fore as we should not, neither will the Spirit teach us to look on that as our copy, but will help us to pray according to Gods Word and commands, not according to his decree and work. Would the Lord make that our duty, to the perfor∣mance whereof, he would not give his help and assistance? and if it be our sin not to pray for such, will not the Spirit help us to pray for them?

[obj. 2] Obj. 2. What Christ would not do, neither should we; but Christ would not pray for the reprobate world, Joh. 17.9. Ans. Christ is our copy and pattern, but not in all things he did; all Christs actions were not of the same kind, some of them being imitable by us, and done for our instruction and example, but there were other actions of Christ that were peculiar; and though in them he aimed at our good, yet he purposed not to set them up as a directory to us, as being rather for our admiration then imitation. Christ sometimes acted as a(e) 1.100 minister of the circumcision, and as a preacher of righteousness, both by his doctrine and example; and thus he weepeth for his desperate and incorrigible enemies, Luk. 19.41. and prayeth for them, Luk. 23.34. At other times, he acted as God manifested in the flesh, and in a trans∣cendent maner, not agreeable to any meer creature; and thus he pardoned sin, and preached as one having authority of him∣self; and in those actions we would distinguish between their nature and way of performance: thus to preach and pardon sin, is not peculiar to Christ, his messengers may do the same, but not after that maner, they ministerially, but he authori∣tively. And thus prayer was common to him and us, but there were some specialities in his prayers, which we must not imitate; and to go no further then the Text in the objection, let us, 1. look on the motives whereby he presseth his petiti∣on, ver. 1, 2, 3, 4, 6, 8, 10, 18, 19, 22, 23, &c. 2. on the mater, ver. 15, 21, 23, 24, 26. Why should we then make this 9. ver. our pattern and copy, rather then the rest of that prayer? Christ did pour out this prayer, not as man nor as our pattern, but as(f) 1.101 Mediator, and as our head and redeemer, and therefore he would only pray for his ransomed ones, and

that upon the account of election, donation, redemption, sanctification, &c. which are peculiar to the Elect.

[obj. 3] Obj. 3. We cannot ask in Christs name what he hath not purchased by his death: But by his death, he did not purchase mercy and salvation to any but to the Elect. Ergo. Ans. As in our prayers, we must not look on the decree of God as a rule, so neither on Christs purpose and intention; its certain, and granted on all hands, I. that Christs sufferings of them∣selves, were a sufficient price for all the mercies we can ask for our selves or others; 2. that we cannot know for whom in particular he purchased life and happiness. And there∣fore we must pray for none, if we must only pray for such, as we know he intended to save; yea, nor for our selves, 1. be∣fore conversion; nor, 2. in the night of desertion, when we stand most in need of prayer; and, 3. Thus all the repro∣bate are exempted from this duty, and it must not be their sin that they do not pray. Hence we may distinguish the propositi∣on thus, we cannot ask in Christs name, that for which he hath not laid down ag 1.102 sufficient price; yet, we may ask what he never intended to give, nor by his Spirit to apply to such and such persons: because we are not sent to his secret purpose to be the copy of our prayers, but to the promises; the object of which, is every thing that is good, either to our selves or others. And all the promises, are yea and amen in Christ, and are accomplished through his blood. If then we ask nothing, but what is held forth in the promise, and expect an answer only through Christ, we may be said to ask in his name, albeit we know not what is his secret purpose, as to the person for whom we pray. Which may be yet further confirmed by the Saints prayers for outward things, which they ask in Christs name, albeit they know not whether or not he intended to purchase and procure to them the posses∣sion of such and such particulars as they ask, since they know not whether they shall enjoy them or not.

2. To the assumption, that Christ by his death did not purchase grace and salvation, which are the things petitioned; it is denyed. That he did not purchase these for the repro∣bate, to whom they are petitioned; it may be distinguished

thus, he did not truly and in effect purchase those mercies to them for whom we pray, supposing they are reprobats, it may be granted: that weh 1.103 know he did not purchase and will not give to them what we ask for them, is denied. It is not known to us not only in particular what individuall man or woman are elect or reprobat, but also in the generall as to the present and following generation, (whatever may be said of times past whose wickednesse and impiety is notour and known) for, who can bind up Gods hand that he may not shew mercy to all the world? and shall we alledge an unknown decree, purpose and intention, (which though it were known, must not be acknowledged for a rule and law) for a ground and plea why we should forsake the known commandment to pray for all men? And that we might pray for cast-awayes though their reprobation (and why not also though Christs purpose and intention not to shed his blood for them) were known, hath been shown, Concl. 4.

3. It is not faith in the Object, but in the Subject; not in him for whom, but in him who doth pray, that is required in thei 1.104 prayer of faith, and that it may be offered up in Christs name as shall appear, Part, 2. Ch. 2. From this generall we may draw several particulars, the most matterial shall be named in the following Conclusions.

Concl. 6.* 1.105 We should pray for our enemies. 1. David did so, Psa. 35.13. and Stephen Act. 7.60. Yea and our blessed Lord Jesus, Luk. 23.34. And, 2. commands us to do so Mat. 5.44. And, 3. maketh the conscientious performance thereof an evidence of our son-ship; And, 4. of our conformity with our Father which is in heaven, v. 45. And, 5. of discrimina∣tion between us and Publicans, v. 46.6. This is the best mean to reclaime enemies and to make them friends with God and with us, (and that is the most noblek 1.106 victory over enemies in which the true Christian will more rejoyce and triumph (though one were only thus gained) then in the destructi∣on of a multitude) However, 7. thus he doth his duty, and shall be no loser; his prayer shall not be asl 1.107 water spilt on the ground, but shall return with a message of peace to himself; Psa. 35.13. And, 8. in so doing he heapeth coals of fire

(though he intend not their hurt) upon the head of incorri∣gible enemies. Rom. 12.20. And,* 1.108 it is no small evidence of sin∣cerity, and may be a ground of comfort to thee O Saint, if while enemies are injuring and persecuting thee, thou canst with the Prophet say; O Lord, remember that I stood before thee to speak good for them, and to turn away thy wrath, while they were digging a pit for my soul. Jer. 18.20. And as this is a notable mean of our peace with God, and with our own con∣sciences; So it is, 10. an evidence and a sure ground of confidence that our prayers for our selves are heard,* 1.109 and our iniquities pardoned, Mat. 6.14. Mark. 11.25. and,* 1.110 11. thereby also we prevail against, and most valiantlym 1.111 triumph over that de∣vil of malice and revenge, which maketh the Lord himself be∣come our enemy, and to back the lashes of men with a stroak from heaven, because we tak upon us to sit on his Throne who hath said, vengeance is mine, I will repay. Deut. 35.35. Heb. 10.30. Rom. 12.19.

O! Then pray for your enemies, and ye shall have God to be your friend; and shall thus obey that evangelicall com∣mand, give place to Wrath, Rom. 12 19. Psa. 37.8. Prov. 20.3. O! blesse them that persecut you, Rom. 12.14. and thus thou mayest get a blessing both to thy self and them. But ah! although this duty doth make us resemble God who is kind unto the unthankfull and to the evil, Luk 6.35. albeit it hath so much of heaven in it, so much humility, self denyall and tendernesse, though it be such a notable mean of our comfort, peace and acceptance with God, and may prove a mean of so much good to others, yet how few make consci∣ence thereof, and are carefull to perform it? but if thou go∣est mourning all the day long for want of comfort, enlarge∣ment of affections, divine manifestations, and acceptance in thy addresses to God, enquire after the cause; and per∣haps thou wilt find, that if thou wert compassionat towards thy enemies, God would be more kind to thee, and manifest himself more familiarly: the Lord deals with many as if he were an enemy, because they live in malice and at enmity with their brethren; and their prayers meet not with thatn 1.112 ac∣ceptance they desire, because they do not cordially desire the

good of others; God seemeth to slight their(o) 1.113 prayers, that they may learn no more to hate or slight their brethren in their prayers, Mat. 6.15. Mar. 11.26.

Concl. 7. Albeit we should thus pray for all men, though strangers, yea though enemies and persecuters, yet there are speciall bonds and tyes lying upon us to pray for those to whom we have speciall relations; and the mo and greater, and the more neer and engaging the relation is, our obligation to the performance of this duty is the greater we may not speak to particulars, these being so many, this duty so clear, and uncontroverted, Scripture-instances so obvious, and the advantage both to our selves and them so certain and great.

And, 1. in the generall, who is so ignorant as not to know, that it is his duty to pray for the Church of Christ, and that his Kingdom may come; that the borders thereof may be enlarged, that the heathen may be given to him for an inhe∣ritance, and the uttermost ends of the earth for a possession? Mat. 6.10. Psa. 2.8. that the whole earth may be filed with the knowledge of God, Isa. 11.8. that the Gospel may have a free and effectuall passage, 2 Thes. 3.2. that all Israel might be saved, that Sem may be perswaded to dwell in the tents of Japhet, Rom. 11.26. Gen. 9.27, that the ful∣nesse of the Gentiles were brought in, and that those who yet sit in darknesse and in the shadow of death may be enlight∣ned, Rom. 11.25. Luk. 1.79. that God in his good plea∣sure would do good to Zion, and build up the walls of Jeru∣salem, that peace may be within Her walls and prosperity within her Palaces, and that God would redeem Israel out of all his troubles, Psa. 51.18. Psa. 122.7. Psa. 25.22.

2. Who knoweth not that we should pray for Kings and Rulers? that God would blesse them, and make them a bles∣sing to his people, that he would instruct our Magistrats, and teach our Senators wisdom; that judgment may run down as a river, and righteousnesse as a mighty stream; that thus they may prove nursing Fathers both to the Church and Kingdom; being an encouragment to them that do well, and a terror to such (and only to such) as do evil, that under

them we may lead a quiet and peaceable in all godli∣nesse and honesty. 1 Timoth. 2.2. Rom. 13.3. Isa. 49.23. Psa. 105 22. Amos. 5.2. Prayer is the best tri∣bute ye can pay to them; and the best(p) 1.114 office ye can perform to your neighbors and fellow-subjects; what∣ever be the judgment of the world, or its reward, yet the best Christians will be found to be the best subjects, and the best neighbors. Sed bonus vir Cajus Seius, tantum malus quod Christianus.

3. Who will ask, whether he should pray for the Kingdom city an place of his abod and nativity? 1, Because of severall relations we stand under towards our countrey-men, as be∣ing fellow-subjects, compatriots, brethren, (being neerer in kin to many of them then to strangers) and companions, we are obliged in a speciall manner to pray for them. Psa. 122.8. Rom. 9.2, 3. Secondly, because our peace and welfare consists in theirs. Jer. 29.7. And, 3. thus we should not only pray for temporals to them, but also for grace and spiritual mercies; we cannot live securely where the fear of God is not, least, like the fish in the sea, the greater devour and make a prey of the lesser, Gen. 20.11. O! then pray for them, if thou wouldst not have them make a(q) 1.115 prey of thee. Did Abraham so importunatly interceed for(r) 1.116 Sodom, though he was not concerned in their misery? and wilt not thou plead for the place of thy habitation, with whom thou must share in their prosperity or adversity? Its the Saints priviledge that they may be a blessing in the midst of the land, Isa. 19.24. and bear up the pillars of a sinking sinfull world; Psa. 75.3. were there not a Saint on earth, how quickly might the earth and all its inhabitants be dissolved? Behold the difference between the upright and the wicked! the one is a blessing, and the other a curse to the place, Prov. 11.11. and prayer is that messenger the Saints employ to fetch home the blessing to themselves and others.

4. This duty in a speciall maner lieth on them who live together in one family, as being yet more neerly concerned in the good or evil of one another. Its true this duty doth in a speciall manner lie upon the master of the Family, who

must with good(s) 1.117 Joshua undertake for himself and all with∣in his house: He must be a King to rule there, a Prophet to teach and instruct them, and a Priest to offer up daily sacri∣fices with them, and for them; none are exempted from this duty, David, though a King on whom the care of the whole nation did ly, yet did not forget his family, after he had been employed in the publike worship of God, it is said of him to his commendation, that he returned to blesse his houshold, 2 Sam. 6.20. If Cornelius be a devour man, his religion must not be confined within his own breast, and there∣fore its observed, that he feared God with all his house, and prayed to God allway. Act. 10.2. But albeit this duty, especi∣ally (as to the performance of it with the whole family, as be∣ing their mouth and minister) doth ly upon the master of the house, yet none in the family are exempted from a private and personal communion with God in prayer; what though the head of the house neglect his duty, and were a grace∣lesse man, wilt thou go to hell because thy Father and master doth run thither? Ah! rather with holy David lament and say, Wo is me that I sojourn in Mesech, and dwell in the tents(t) 1.118 of Kedar, Psa. 120.5. and thou shouldst the rather be busie thy self, if the rest of the family be negligent, that thou mayest get thy name out of the curse that is denounced against pray∣erlesse families. Ier. 10.25. and what knowest thou but thy prayers may procure a blessing to the whole family?(u) 1.119 Labans house and estate was blessed for Iacobs sake, and(x) 1.120 Potiphars house, yea and all(y) 1.121 Egypt for Ioseph. And then if others make conscience of their duty, what a shame is it for thee to be singular in evil? and that thou alone shalt be pluckt out of the family and cast into hell. Ah! be no longer a devil to tempt the Saints by thy wicked example. Thou wicked son or servant what wilt thou say? and with what horror and confusion wilt thou behold thy Father and master in Glory, whilst thou art cast out? Oh! (said dying(z) 1.122 Mr. Bolton to his children) I Verily beleeve that none of you dar think to meet me at the great Tribunal of Christ in an unre∣generat state.

Yet. 5, this duty doth ly more forcibly upon those who are of the Houshold of (a) faith,(b) 1.123 though the members of that family be far scattered through many nations, yet they are more firmly united then those of any other incorporation; we have seven ligaments and bonds of union held sorth in one Scripture, Eph. 4.4, 5, 6. which are brought as so many mo∣tives to keep the unity of the spirit in the bond of peace, v. 3. and may serve as so many arguments to stir us up to make conscience of this duty, to pray one for another. 1. All the Saints are members of One Body; 2. All are animated by One and the same Spirit; 3 All are called in one hope, and are joynt heirs of the same Crown and Kingdom; 4. They all serve the same Lord and master; 5. All have one and the same Faith and profession, one task and work, all are walking in the same way, and travelling to the same home, and all must lodge together unto all eternity; 6. One Baptisme, all have the same badge, and wear the same livery; 7. All have one God and Father in Christ Jesus, all are of a noble descent, and of the blood Royall (as to their regeneration and new birth) Is there then any relation like to that which is amongst the Saints? Is there any union which is so intimat and strong? and yet alas, in this jangling and contending age, self-love, as a canker consumeth and eateth our true love to the brethren; now are the dayes foretold by our Lord Jesus, in which the love of many should wax cold, Mat. 24 12. where there is not true love, there cannot be a cordiall desire of their good, and no prayer for them that God will accept; O but its a sad character thou art no son, who dost not mind thy brethren; and if thou hast no Sympathy with the rest of the members while they suffer, and seekest not after a remedy, its a token thou art a rotten and dead member, which must be cut off; O! but Christ the head continually prayeth for all the mem∣bers of his body, and wilt thou not joyn with him? hell and the world are enraged against them, they have but few friends, and shall these prove unfaithfull, and not help them by their prayers, whom otherwise they cannot profit? wilt thou prove like Pharouh's butler? whilst thou art advanced and hast moyen at court, wilt thou forget the affliction of Ioseph?

if hitherto thou hast done so, say with(b) 1.124 him, I do remem∣ber my fault this day. Albeit no Saint should be excluded from our prayers, yet more specially we should remember the afflicted, whoever be forgotten, the sick child will be cared for: affliction is a fit season for prayer, and not only the afflicted should pray for himself, but others should joyn and put up a prayer for him, Iam. 5.13, 14. But yet more especi∣ally we should compassionat persecuted Saints, who suffer for righteousnesse sake; though Moses, Nehemiah, Esther, and Daniel might have enjoyed the pleasures which a Kings Court could furnish, yet the affliction of Gods people did afflict their spirits, and send them to the throne to interceed for their brethren.

You will perhaps say, who is he that forgetteth the Saints? Answ. But it may be thou prayest not for them as Saints, but as thy friends, and neer relations; if thou pray for any one as a Saint, thou(c) 1.125 must pray for all(d) 1.126 Saints, self-love as it may make thee pray for thy self, so also for thy re∣lations, amongst which may be many Saints; but only the love of God can make the love his children as such, and all that bear his image, though never so mean and despicable in the eyes of the world, and not able to serve or profit thee. O! let us hearken to the invitation, Isa. 45.11. Let us ask of God concerning his sons, the Lord calleth us, and assur∣eth us of successe; only let us take heed that we forget none of his sons, the father will not take it well that any of his children should be slighted; as Joseph would not speak to his brethren till all were present, so thou mayest meet with many frowns from the Almighty, if thou come alone, or for∣get any of thy brethren behind thee.

6. (And we shall instance no mo particulars) The rela∣tion that is between Pastors and people do engage to the mutuall performance of this duty; as for the Ministers of the Gospel, as they are by their calling obliged, so they will make conscience (if of any thing) to pray that the word preach∣ed by them may be accompanied with power for the conversion of the hearers, that it may be received with meeknesse, and reverence, not as the word of man, but as the word of the

living God, which is able to make wise the simple, and to save their souls, that they may not become unfruitfull hearers, but doers, that their fruit may be holinesse, and the end everlasting life, that they may grow in grace and in the knowledge of our Lord Jesus Christ, &c. Jam. 1.21, 25. Rom. 6.22. Psa. 19.7.2. Pet. 3.18 &c.

You will not deny that Ministers should pray for the people committed to their charge, for whose souls they must an∣swer in the day of accounts, that they have laboured to feed them, and rescue them from the snare of the devil, and have watched for them, and sought their good in every ordinance. Heb. 13.17. 2 Timoth. 2.24, 25, 20. But that the people should pray for their Pastor, we do not (too many will say) see such reason or necessity, nor is it very usuall. Answ. What dost thou talk of reason or necessity? when may we argue from these if not in the present case? and therefore hearken O negligent hearers! (who care not for your own souls, but would cast all the care of them over upon the Mi∣nister, to whom you deny your assistance in that work) and ponder these few (amongst many) motives, that may prevail with you to make more conscience of this so much slighted though most necessary duty. 1. Thou canst nor prepare thy heart to hear the word (and no wonder then though thou get no good by it) if thou neglect this duty; if the husband∣man take pains on the ground, he will not be wanting (so far as his care and industry can reach) to provide good seed; and if thou desire and expect a blessing on the word, which is the seed of immortall life, as thou will labor to have thy heart (which is the ground) fitted and enlarged to receive, so thou wilt by prayer wrestle with the Lord, who is the great master and(e) 1.127 husband-man, that he would enable his messen∣gers, that they may speak as the oracles of God, in power and demonstration of the Spirit, that a door of utterance may be opened unto them, for to make known the mystery of the Gospel, that they may speak boldly, and may exhort and rebuke with all authoritie, and may be instant in season and out of season, with all long suffering and patience, that they preach not themselves but Christ, that they may take

heed to their Ministy, to fullfill it, that they may be cloathed with righteousnesse, being an example to the flock, in word, in conversation, in charity, in faith, purity, self deniall, and holinesse; that thus they may save themselves, and those that hear them. &c. 1 Pet. 4 11. 1 Cor. 2.4. Col. 4.3.17, 2 Tim. 2.15. Tit. 2.15. 2 Tim. 4.2. 2 Cor. 4.5. Psa. 132.9. 1 Tim. 4.12. &c. if thou desire the(f) 1.128 sincere milk of the word, that thou may grow thereby, thou wilt not forget the nurse; if thou regard what seed be sown in the ground thou wilt not neglect to go to him who only can fill the hand of the sower, and to say to him, O! let us not have tares in stead of good seed; if thou care for thy spirituall life, thou wilt say, O! let the stewards hands be full, let him have an allowance for us, that we starve not for want of the chil∣drens bread.

2. What are Ministers, weak, frail men, subject to like passi∣ons as others are, Jam. 5.17. Act. 14.15. and who is suf∣ficient for such an high and weightie charge? 2 Cor, 2.16. and therefore as they have need to watch over their own hearts, to take heed to ther steps, and to be frequent and servent in their addresses to God; so the people should wrestle together with them in their prayers to God for them; Rom. 15.30. and thereby strengthen their hands against all the discouragments and difficulties they may encounter with: and thus the meanest labourer in the Paroch, may joyn in the work, and give his help and assistance; and the most able and zealous Minister stands in need of the prayers of the meanest Christian; such as have the greatest measure of holiness knowledge, &c, may have their stock yet increased; and day∣lie stand in need of grace, and of a new supply of strength, and actuall assistance for improving their talents for the hon∣our of God, and the salvation of the flock, Eph. 6.19.

3. Otherwise, you must either idolize them or your selves, and sacrifice either to the sower, or to the ground, as if from either, or both, the increase did come; if the blessing were expected from God, it would be askt from him, and that the instrument might be enabled for doing his work ac∣ceptably and succesfully; if all be nothing, 1 Cor. 3.7. God

is all: and the increase must be expected and sought from him, he hath not put that in the hands of any creature. v. 6. and should we not ask and wait upon him alone for it?

4. Ministers are in greater hazard then others; and shall their people ly by and give them no help? the devil and the world are mad and enraged at a godly and faithfull ministry, Behold I send you forth as Lambs amongst Wolves, saith our blessed Lord to his disciples, Luk. 10.3. which in part hath had its accomplishment in all who have succeeded them in the Ministry: praedicare nihil aliud est, quam derivare in se furorem mundi; To be a Preacher is nothing else (said Luther) but to draw the worlds fury and malice upon him∣self: And as to his own case, he(g) 1.129 writeth thus, Lutherus foris à toto mundo, intus à diabolo patitur, & omnibus ange∣lis ejus; that he was pursued from without by the world, and from within by the devil and all his angels: Contempt, scorn, oppression, violence, &c. are all the reward that can be expected from a wicked world, which hateth the light because their works are evil: But we (if faithfull) shall have better entertainment in the world to come; and though now by men we be (as our betters were)(h) 1.130 accounted the filth of the world and the off-scourings of all things, yet we are precious in the eyes of our master, we are (what shall I say) his Jewels; yea, it is written (and canst thou read it, and not admire?) we are the(i) 1.131 glory of Christ. But it were well, if we had not greater and worse enemies then the world, who only can vex a frail decaying body; Sathan, the(k) 1.132 Prince of this world, and all the wit and might of hell is engaged in that quarrel: If Joshua appear before the Lord to interceed for the people, Sathan will stand at his right hand to resist him, Zeth. 3.2.(l) 1.133 Principalities and powers do stand in battel-aray against us, and shall we have no help from our friends? Many be the temptations and snares that are laid for poor Ministers, and shall their people look on as nothing concerned in the mater? not knowing that at the breach made in the Pastors, Sathan purposeth to enter in, and spoil and make a prey of the flock: He knoweth that their fall will occasion the stumbling of many, and be a great dis∣credit

to the holy profession, and therefore he draweth out all his forces against them, giving these a charge (not unlike to that which the King of Syria gave to his Captains, in refe∣rence to the King of Israel, 1 Kings 22.31.) to sight neither with small nor great, save only (in a comparative sense) with the Ministers. Ministers are(m) 1.134 leaders,(n) 1.135 shepherds(o) 1.136 ambassadours,(p) 1.137 watch-men, &c. What is our Christian life but a(q) 1.138 war fare? we are called out to fight the Lords battel against hell, the flesh and the world, and to wrestle with(r) 1.139 principalities and powers, against the rulers of darkness and wicked(s) 1.140 spirits; now if in this contest the leaders fall, or the watch-men be corrupted, Sathan is sure to carry the day; if the shepherds be turned out of the way, must not the sheep go a stray? if ambassadours deal deceitful∣ly and comply with the enemy, much hurt and mischief may thereby redound to the whole state and intorporation; thus you see how nearly ye are concerned in your Ministers tryals, temptations and perils; and will you not remember him in your prayers; and though he run all that hazard for your sake, will you do nothing for his help and assistance?

5. If we ponder the several steps, and (as it were) parts of the ministry, we will find, that prayer hath a hand in them all, and may be instrumental in the procuring, and for the right administration of them. 1. It hath a hand in the sending forth and planting of Ministers where there is no labourer, Mat. 9.38. 2. Prayer may be instrumental for the continu∣ing of Ministers, their staying and abiding with their flock, and their deliverance from the fury and rage of persecutors, and from all their troubles and temptations, 2 Cor. 1 10, 11. Act. 12.5.3. That their ministry may be successefull, and that a door of utterance may be opened unto them, that they may make known the mystery of the Gospel, and may preach in the power and demonstration of the Spirit, Eph. 6.19. Col. 4.3, 4.4. Neither the care and diligence of the hus∣band-man, nor the goodness of the seed, can make the stony ground become fruitfull and yield encrease; though the Pastors mouth be opened, yet the people may be(t) 1.141 straitned in their own bowels, their hearts may be lockt and receive

nothing; and prayer is the best key to open a shut, and the best hammer to break a hard heart, Ps. 119.18, 27, 32, 33, 34. &c.

Thus you see your duty and danger. O then I as you love your own souls, make conscience to pray for your Ministers; pray that they may be faithfull, and may stand in the hour of temptation, that they may be zealous for their master, and may diligently discharge their trust, that they become not proud because of their parts, that they become not carelesse, secure, carnal, and worldly-minded; we will not be ashamed so beg the help of your prayers; and to confess our own weakness and frailty; Paul, though an eminent Apostle and valiant champion (you may take a view of his gifts, graces, revelations, pains. sufferings, &c. 1 Cor. 15.10 2 Cor. 12) yet was sensible of the need he stood in of the prayers of the Saints; and how pathetically did he obtest the Churches to which he wrote, that they would not forget him in their prayers? Rom. 15.30. Eph. 6.19. Phil. 1.19. Col. 4.3. 1 Thess. 5.25. 2 Thess. 3.1. And we again and again, Beseech you brethren (as he did the Romans) for the Lord Iesus Christs sake, and for the love of the spirit, that ye strive together with your pastors in your prayers to God for them, that their ministry and message may meet with acceptance and successe amongst you. But if ye will neglect the nurse, the blood of the child will be upon your heads.

Ye will (no doubt) be ready to complain, that the Mini∣ster speaketh not home to your condition, that you hear the Word, but are little better of all you hear, the Word preacht is unsavory, and O! will some (who think they are some body) say, If I were living under a more searching and power∣full ministry. Thus many will be ready to cry out against Christs messengers and ordinances, and plead conscience for their complaint, when they can find no other thing to object, either against the man or his ministry: The Lord pity poor frail men, who notwithstanding they gladly spend, and are ready to be spent for their people, yet (with him, 2 Cor. 12.15.) have reason to complain, that the more abundantly they love their flock, the less they are beloved; all the reward

they meet with from the most part of hearers, is a load of reproach and contempt. So that, if we durst be silent, if there were not a necessity lying upon us to preach (and wo unto us, if we preach not the Gospel of Christ, 1 Cor. 9.16.) if we looked for no other return, but what we meet with from man, we would deservedly be the most contemptible men upon earth: And while parents are deliberating how to dispose of their children, they had reason to say, what many carnall men do say, such a son is for this calling and employ∣ment, and such for another, but this naughty underling child is fit for nothing, but to be a minster: as if the worst and bas••st of men, were good and fit enough for that, which is the most high, eminent and excellent imployment (pardon me to say so from the Word of God, whatever the world do think or say) if such as reason thus, be not amongst the num∣ber of those cursed deceivers, Mal. 1.14. who having a male in iheir flock, do vow and sacrifice to the Lord a corrupt thing, let their own conscience judge and give out sentence.

O! But they have (you will say) a considerable pension and stipend. Ans. But no thanks to thee, who art ready to hold b••ck from them what is their own, which God hath allowed them, King and Parliament, and the laws of the kingdom hath secured unto them; thou, who wouldst live upon their maintenance, and delight in their ruin, if thou were permitted to enjoy what belongeth to them, thou art not the man to whom they are obliged for their allowance: and though all be not so carnal and selfish, yet if Ministers were to live on the benevolence of the people, they might often take a sleep for their supper. But O! What a poor base thing is it for an ingenuous spirit, to undergo such a burden of pains, care, grief, ingratitude, reproach and dis∣respect, for such a mean maintenance? though I deny not there may be some, and too many mercenary Ministers, yet where is the man of parts, resolution and candor, who might not be as well provided another way? and who would not rather chuse a mean maintenance in any other condition, then to endure the affronts and reproaches, that accompany the calling of the(u) 1.142 ministry?

But to return to those complainers of the ministry, I would ask, 1. If ever to this day, they have seriously reflected upon, and complained of the hardness and naughtiness of their own hearts? if they had been thus busie at home, perhaps they had not brought their complaints so far off; 2. I would ask whether thou, who art so ready to complain of the Minister, hast been as carefull to pray for him? thou thinkest thou sees his infirmities and weakness, but didst thou ever pray the Lord to strengthen and enable him? thou art ready many wayes to discourage and weaken his hands, but when, and wherein hast thou encouraged and assisted him? As no Ser∣mon can have life and influence upon a dead careless people, so their deadness may exceedingly indispose the Minister, and provoke the Lord in part to stop his mouth: A dead people may occasion and procure a cold and liveless Sermon. Who knows what a discouragment it is to preach (as he, Isa. 6.18. and 53.1.) to stony hearts, to heavy ears, to shut eyes, and for a Minister to consider, that he runs in vain, and few or none believeth or regardeth his report? and with this dis∣couragment the Lord often joyneth h••s stroke, and in judge∣ment straitneth his messengers, and thus withholdeth a sea∣sonable word from despisers.

If people did care for their souls, they would not commit the whole work to another: ye will not so intrust any world∣ly business to whatsoever factor or agent, but ye will be doing, waiting on, and some one way or other giving your help; and yet he, who watcheth for the good of your souls shall have none of your aid and assistance, not one tear or prayer; and must such be accounted Christians? Oh! remem∣ber he is but a weak sinfull man, called out to encounter with many and strong enemies, many discouragments, difficulties, tryals and temptations; and the work is great, and far above his strength: his shoulders are too weak for bearing such a heavy burden. O then! put in your necks under the yoke, and lend a lift. Your joynt prayers may bring help from heaven, vis unita fortior. Solitariness, as it is uncomfort∣able, so it is unsuccessefull. If the work be great, it needeth the moe hands. Ye may help your Minister to preach, and

you may hinder: see what ye will answer to God if you ly by; what? can ye not pray? and if ye would, ye should have less cause to complain: Ye will seek a blessing on your work and meal, and will ye not minde the work of the Mini∣stry, and that which should be meat to your souls?

But, to pass from this particular to the general, how should we bewail the neglect of this necessary, sweet and evange∣lical duty? Thou who hast the communion of the Saints standing as an article in thy Creed, wilt thou keep no commu∣nion with them, and allow them no room in thy prayers? Thou who acknowledgest that prayer which Christ did dictate to his disciples, to be a perfect pattern, darst thou pray for thy self and not for others? Thou who callest God Fa∣ther, wilt thou forget thy brethren and the rest of his chil∣dren? Thou who complainest that(x) 1.143 all seek their own things, wilt thou seek for thy self and not for others? Thou who professest that thou shouldst love thy neighbour as thy self, how darst thou desire and ask any good thing for thy self, and not also intreat for the same to thy neighbour? Thou who regratest, that in this sinning age, the love of many waxeth cold, why dost thou not pray more frequently and fervently? Prayer would eat out malice out of thy heart, and out of thy brothers heart; if we would pray more for one another, we would contend less: who dare hate him whom he knoweth to desire and pray for his good? and the Lord would draw his heart unto thee, if thou didst more zea∣lously lift up thy heart in prayer for him; this fire, kept alive upon the Altar, would consume and root out the seeds of discord, contention and jealousie. Thou who professest great zeal to the glory of God, in the salvation of sinners, dost thou do not desire and pray for their salvation? Thou who professest thy self a(y) 1.144 debtor to all men, to strangers, yea to enemies when, and how wilt thou pay this debt, if not while thou hast the key in thy hand to open thy Fathers treasure? And what wilt thou give unto those, or do for them, who will not ask from another any thing unto them? Thou canst not say thou hast not moyen, or thou art afraid, lest thou shouldest displease the King, if you put in for so many: for,

he himself inviteth, yea, and commandeth thee, and complain∣eth of the selfishness and narrowness of thy heart; and he takes it very kindly when thou hast a publick spirit in prayer: when was it that Daniel obtained that Testimonial from heaven, that he was greatly beloved? was it not while he was praying for the people of God? Dan. 9.20, 21, 22, 23. And as for the prevalency of thy request, if they be the chil∣dren of God, then, saith the Lord, ye may command what ye will for those, Isa. 45.11. and though they be a stub∣born generation, yea, though they were persecuting Pagans, thou mayest obtain something for them: How oft did Moses hold off a visible stroke from the rebellious Israelites, and reverse the plagues that were inflicted upon Egypt? So often as he did pray, so often he prevailed; and when the prayers of the Saints do not prevail for, removing an out∣ward judgment, nothing can help, such are in a hopeless and helpless condition: if Moses and Samuel, Noah, Daniel, or Job, will not be heard, the case must be desperate▪ Jer. 15.1. Ezek. 14.14. but what knowest thou, O man! but such a miserable wretch may belong to the election of God, and that thy prayer may be instrumental for drawing him out of the snare? And what mater of comfort should it be to thee, if thereby thou didst gain a soul to Christ? and if, while thou appearest before the tribunal of Christ, it be said to thee, these are the men and women for whom ye did mourn and pray; they that turn many to righteousness shall then shine as the stars for ever and ever, Dan. 12.3.

Oh parents! look on your children, wives on your hus∣bands, neighbour on neighbour, and behold that which may stir thy bowels. Ah! hast thou no compassion towards thy relations? Alas! it may be thou doest not pity thine own soul, and no wonder then though thou prove not kind to others, who art so cruel to thy self: but, if thou knewest the terrors of the Almighty, and then considered the wofull condition of such wretches, how couldst thou forbear? how pathetically did the Prophet Jeremy lament, when he did lay to heart the outward calamity that was to come upon the people of Israel? My(z) 1.145 bowels (saith he) my bowels! I am

pained at my very heart, my heart maketh a noise in me, I cannot hold my peace: And shall not the eternal and (unless the Lord in mercy reclaim such) inevitable ruine of your bre∣thren and neighbours, of the once beloved Nation of the Jews, of so many flourishing Kingdoms, of Turks and blind Pagans, stir up the bowels of your compassion, and send you to the throne of Grace, to pour out a prayer in their behalf? and though ye could forget strangers and such as live at a di∣stance, yet, it is unnatural cruelty to deal thus with your friends and relations, not to pity their deplorable condition, nor to awaken those ye see sleeping securely within the sea-mark of Gods displeasure; if you would cry mightily to God, who knows but the echo of your supplications, might al∣larm them, and (being conveyed by the arm of the Almigh∣ty) rouse them up out of their brutish security? But, alas! not a few are more ready to revile their brethren, and to cry out against their faults, by way of insultation, then to pity and pray for them: but, though a Christian rebuke, and lov∣ing admonition may be necessary, yet, thus to revile and re∣proach is a ready way rather to exasperate then to reclaim them. O! but an affectionat fervent prayer to him who hath the hearts of all men in his hand, may be very instrumen∣tal to melt a hard heart, and to turn it to the Lord, and do not say, they are past remedy whom the Lord hath not as yet cast into hell; do not bury them in the grave of oblivion, whom the Lord continues in the land of the living: what though they have lyen long in a dead Lethargy, yet the Lord may re∣vive them, and breath the spirit of life and grace into them, and make such dry (a) bones live.* 1.146 What though thou hast prayed once and again for such a rebellious son, such a wicked neighbour, do not faint nor give over, though the vi∣sion(b) 1.147 tarry, wait for it. Holy Monica continued instant in prayer for her son Augustine, though she saw no success, nor any change wrought in him; but there was a compen∣sation made for that delay, and at length, Augustine not on∣ly believeth, but becometh a shining light in the Church. While Paul did persecute, Stephen prayes for him, and God answered that prayer. Christ, while he was on the cross,

prayed for his malicious murdering enemies, and in return to that prayer, at one sermon preach't by Peter, some thousands were converted. Do not then say, it were lost labour to pray for such, and to what purpose should we pray for these, who will not pray for themselves? nay, but thou shouldst the rather pity such misers, who will not pity themselves: If thou sawest a mad man not spare his own flesh, wouldst thou look on and withhold thy help? wouldst thou say he is mad, and why should I hold his hands? nay, but thou wouldst the rather pity him, because of his mad cruelty against himself: Ah! What are desperate sinners, but so many(c) 1.148 bewitch∣ed fools and mad men, who are dayly offering violence to their own souls? and what knowest thou but thy prayers may bind them? Ah! therefore should every Saint (with Samu∣el concerning a stubborn and wicked generation) say, God for∣bid that I should sin against the Lord in ceasing to pray for you, 1 Sam. 12.23. and couldst thou be a witness of the dis∣honour they do to God, the scandal they give to the godly, and the mischief they do to themselves, and not warn and rebuke them? if thou didst not, thou shouldst partake of their sins, Levit. 19.17. but if thou didst, wouldst thou not desire, and mightest thou not pray the Lord to bless thy reproofes?

But though, thus we are obliged to pray for all men, speci∣ally for our relations, our brethren, kinsmem, magistrates, &c. Yet amongst all these, the Elect should have the prehemi∣nence. There is a peculiar bond lying upon us to desire and pray for their good; and we may more comfortably and confidently perform that duty towards them then others; then our desires and Gods(d) 1.149 decree, promise and provi∣dence do meet in one point, and such prayers shall certainly at length be answered: Christ prayed for all these, Joh. 17.20. and his prayer is on record; and now in heaven he renew∣eth it, and still liveth to make intercession for such. And should not we joyn and add our poor weak concurrence? they are those with whom we must dwell for ever, and with whom we must joyn in uninterrupted praises, and shall we not now allow them any room in our prayers. But yet there is a more

special obligation lying on us towards them who already beleeve and are of the houshold of faith, as we should speci∣ally do good unto them, Gal. 6.10. so in a special maner we are obliged to pray for, and desire their good. They are the object, not only of Gods benevolence, but also of his benefi∣cence and complacence, they are actually in Christ, and mem∣bers of his body, and must not then the union be intimate and strong? And should not their communion answer and keep some proportion therewith? and must there not be a tender(e) 1.150 sympathy amongst the members of one body? they will together suffer, and rejoyce together, 1 Cor. 12.26, 27. And as the feet will walk, and the hands work for the good of the rest of the members, should not also the tongue speak for their good? The Saints have few friends, but many ene∣mies, Sathan and the world do rage, and will ye stand by? they desire and expect your help, and will you disappoint them? you are the favourits of heaven, ye have the Kings ear, and will you not improve your moyen for the good of poor Saints? shall your friends, who expect your help, be forgotten? will ye prove so unfaithfull and so unkind, and will ye thus by your negligence betray that trust that is lying upon you, and not improve that price that is put in your hand? you may be instruments of much good to others, and will you defraud them of what they may expect, yea, and what as debt ye ow to them? (Gods command to you to pray for them, is their bond whereby you are become their debters) and which notwithstanding they are ready to pay you again in kind, and in your own coyn: and ye need not be afraid, that the master will upbraid you for pleading for them, they will not prove ungrate, and make their mer∣cies weapons of unrighteousness; and your prayers, as they may prove instrumental for the obtaining, so for the right improvement of their mercies. And as thus the obligation is great, so also the encouragement. What a refreshing and engaging motive was it to Paul to pray for the Ephesians, when he heard of their faith and love? Eph. 2.15, 16. and for the Philippians, when he considered their constancy and their fellowship in the Gospel, Phil. 1.4, 5, 6. &c.

Hence from this duty, we may infer another, as we should pray for the Saints, so we should desire and beg their pray∣ers; we should open up our case to them, and(f) 1.151 confesse our faults one to another, that they may know what to ask for us; and if you will not, you undervalue Gods care for you in ingaging them by command to perform this duty to∣wards you. 2. Ye undervalue his bounty in incouraging them by a promise of success, Jam. 5.16. 1 Joh. 5.16. Isa. 45.11. 3. Ye wrong the Saints in undervaluing their priviledge, as if they were not Gods favourits, and had not moyen with him; these who are in Kings Courts will not want imployment: And yet, 4. ye dispise your own mer∣cies, and are not sensible of your own wants, who will not make use of this promising mean of relief; and it must either be foolish modesty, or base pride, that must occasion the ne∣glect hereof, (ignorance can hardly be pretended in so clear a case) what? art thou (a poor weak indigent creature) ashamed to seek help?(g) 1.152 Daniel,(h) 1.153 Esther and(i) 1.154 Paul, though eminent Saints and great favourits of heaven, were not ashamed; they knew the prevalency of joint prayer, which to enemies is(k) 1.155 terrible, like an army with banners, and to friends comfortable, like(l) 1.156 streams from Lebanon. As in the natural body, the eye cannot say to the hand, I have no need of thee, &c. 1 Cor. 12.21. So in this mystical body, there is a mutual dependance of one member upon another; there is no member so strong, that it needeth not the help and concur∣rence of the rest: no Christian should be so proud, as not to desire the prayers of the brethren, and none should be so uncharitable as to forget the fellow-heirs of the same Crown, when they approach to the throne of Grace.

For conclusion, we shall only add a word of encouragment to the Saints, and of rebuke to the wicked, intermixing a word of direction to both.

1. To you who minde this duty, and make conscience to perform it, know, that ye are honoured with this dignity to be men of publick spirits, and to have a hand in the great affairs that concern the kingdom of Christ; ye have the liberty to speak to the King as often as you will, and to obtain what you

desire; and thus you may have (if your negligence do no hinder) a hand in all the mercies the Saints injoy, whether national or personal, temporal or spiritual; thou mayest be instrumental in the procuring of these, and none may say they ow no thanks to thee, who art an honest supplicant and favourit of the great King; though thou hast not purchased their mercies with thy mony (Ah! what hath the poor beg∣ger to give for an almes?) yet thy request hath prevailed, and thy prayers have gotten a gracious return; though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries, yet the Saints by their pray∣ers have had a hand in it, and who ever take to themselves the glory of the work, yet the Lord knoweth, that Scotish men and women, who with fasting and supplications were wrestling with him, did obtain this mercy as a return of their prayers: And the hand of the Lord may evidently be seen in it, he bowed the hearts of some, and turned the hands of others, employing them against their heart, to hold the sword for the terror of those who were in armes, or might rise to oppose the work, which they themselves did as much hate (whatever was the design of some of the chief leaders of the English army, who went from Scotland in that service, yet it is well enough known that the generality of instruments deserved little thanks, as going about a work they nei∣ther loved nor intended.) O then! let all and every one of us pray that this mercy may be improven for the glory of the giver, the honour of the King, and the good of those, who did wrestle at the thone of grace till they obtained a grant: And as the Saints are thus great adventurers for others, and send many packs to sea in their name, so there be many that are imployed in their business, and who agent their cause; as they are great Factors, so they are great Merchants; as they adventure for many, so many for them. The care of all the Saints lyeth upon every Saint. And how pressing a motive should that be for thee (O(m) 1.157 heir of the promise!) to pray for others, while thou considerest, that thy trade is going on while thou art a sleep, and in as many places, cities and families as call upon the name of our Lord Jesus? and

how should thy heart rejoyce when thou lookest upon such a town and incorporation, such a house and family, and canst say, thats my shop, there they are treading for me; there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me? And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another, that we may know what in particular to ask for one another? the(n) 1.158 want of this liberty and freedom is in great part (I dare say) the cause why many walk so uncomfortably; many are weak faint and disquieted, and are ashamed to tell what all∣eth them, and God punisheth their pride with desertion, and suffereth them to(o) 1.159 ly amongst the pots till they call for help from their brethren.

I have sometimes reflected on Job. 42.8. to know why the Lord did commend Eliphaz, Bildad and Zophar unto Jobs prayers, adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them, though they were holy men, and had pleaded zealously for the Lord, yet for their mistake, and want of charity towards Job, though they should pray, God would hide his face, till Job joyned in the work; but we may to good purpose apply that place to

this case: it may be a pardon is sealed in heaven, but the sense of it is withheld till some one or other Job do pray for thee; the Lord may make choice of thy brothers prayer rather then thine own, as the messenger by whom he will send the mercy thou longest for; now consider who this Job was.

1. He was an eminent Saint, a great favourit of heaven, Noah, Daniel and Iob, Ezek. 14.14. as Moses and Samuel, Jer. 15.1. are recorded amongst the worthies of the great King, and that rather because of their power with him then over men; and the case was rare (such as that there mentio∣ned) in which they could not prevail and obtain what they askt: what meanest thou, O Saint! thus to mourn and complain; is there not a Saint on earth to whom thou mayest commend thy case? and if thou be living under the charge of a faithfull Minister, wh•••• can be more fit to minister com∣fort and be an instrument of good to thy soul? The Lord will bless his own Ordinance, and he will have thee to run to it; but what ever good may be expected from thence, thou mayest imploy the help of others, the mo joyn in the work, and the more eminent they are for holiness, their prayers will be the more prevalent: when two or three are met together, and when they agree in the mater of their supplication (though they be in different places) they may expect a special blessing, Mat. 18.19, 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits, if there had been ten righteous ones amongst them, Gen. 18.32. and meek Moses was heard, and did prevail for an idolatrous, stubborn, and most ungrate people, Exod. 32. Exod. 33.

2. Job was one whom those his friends had wronged, they added affliction to the afflicted, and pronounced a rash and uncharitable sentence against him, and the Lord would not accept their payers till Job (whom they had accounted a very hypocrite) did interceed for them: if then thou hast injured thy brother, if he hath ought against thee, leave thy gift before the Altar, go thy way, first be reconciled to him, and then come and offer thy gift, Mat. 3.23, 24. But offer not alone, let thy brother joyn with thee in the sacrifice; it may be thy acceptance depends upon his concurrence: but,

especially, if he be a Saint whom thou hast wronged, if thou hast been uncharitable to him, and dealt hardly with him, go to him and confess thy fault, and beg the help of his prayers; and thus ye may mutually conspire and lay a mighty siege to heaven, and continuing thus to(p) 1.160 wrestle together, ye must prevail. Such professors as are proud, disdainfull, censori∣ous, envious, and living at variance with their brethren, if their graces be weak, their enlargement little, and their con∣solations rare, let them consider where the blame lyeth.

3. Job was one whom the Lord had grievously afflicted, The terrours of God did (as he(q) 1.161 complaineth) set them∣selves in aray against him, the arrows of the almighty were within him,(r) 1.162 the Lord hunted him as a fierce Lyon, and(s) 1.163 set him up as a mark at w•••••• 〈◊〉〈◊〉 did shoot, he(t) 1.164 multi∣plied his wounds, and he did bre•••• 〈◊〉〈◊〉 with a sore tempest, his(u) 1.165 feet were casten in the stocks, and he was broken as a leaf driven to and fro, and pursued like dry stubble, the Lord did write bitter things against him, as if he had held him for his enemy, &c. And should not to him that is afflicted pity be(x) 1.166 shown by his friends? but they(y) 1.167 dealt deceitfully with him, He was wounded in the(z) 1.168 house of his friends. They proved miserable comforters, and(a) 1.169 physicians of no value, therefore the Lord did break them with a grievous wound, putting the plaister, that only could cure them, into Jobs hand: As a tender parent takes special notice of the sick child, so the Lord of the afflicted Saints, and most severely punisheth the injuries done to them. See, Obad. 10, 11, 12, 13, 24. &c. And the prayers of the afflicted are very power∣full and prevailing; the sick child must not be refused; If then, thou(b) 1.170 hast spoken proudly in the day of distress, recommend thy self to the prayers of the afflicted, least(c) 1.171 the Lord deal with you according to your folly.

Thus I have insisted a while in discovering this treasury of the Church, far more precious, excellent and usefull, then that of gold and rubies; not that popish treasure, filled with the fictitious merits and(d) 1.172 superfluous (as Cajetan speaketh) satisfaction of the Saints departed, but the treasure of the living Saints intercession; the Dispensation whereof belong∣eth

not to the Pope, but to every Saint, all who have an in∣terest in this treasure, have a key, and may open it when they will, for the relief of themselves and all their brethren. And this treasure, viz. the common stock of the Saints prayers, (if we would speak properly) is rather the key, then the true treasure it self, which is only Christs satisfaction and inter∣cession: but yet in that the other is the porch whereat we must enter, and the messenger which bringeth from thence a supply for all our wants and maladies, it may metonymically be called a treasure, and rather then that anti-scriptural and irrational popish dream of Saint-satisfaction.

As for these, who (as(e) 1.173 Eliphaz unjustly charged Job) cast off fear and restrain prayer, what good can the prayers of all the Saints do to such 〈◊〉〈◊〉 albeit through their prayers, the Spirit of prayer and supplication may be poured out upon thee, who wast as a(f) 1.174 bullock unaccustomed to the yoke, yet unlesse at length, thou put in thy neck and joyn in the duty, the prayers of others cannot profit thee. Its the cha∣racter of a gracelesse heart, when Gods hand is stretched out against it, to imploy others to interceed; but not to lift up a voyce for it self, as we may see in Pharaoh, Exod. 10.17. Jeroboam, 2 King. 13.6. Simon the Sorcerer. Act. 8.24.

Yet (you will say) Moses was heard for Pharaoh,* 1.175 and the man of God for Jeroboam, Ans. As the Lord out of a common providence,* 1.176 may bestow many outward mercies and delive∣rances to the wicked for his peoples sake, with whom they are incorporated; so they may meet with some special dispensa∣tions, as to these outward things, upon the prayers of the Saints. The Lord to evidence the greatness of his love to∣wards his chosen ones, will thus hear them, while they inter∣ceed for the wicked; as that(g) 1.177 legio fulminatrix obtained water to refresh, and a notable victory unto the host of the pagan-persecuting Emperour Marcus Aurelius Antonnius. But these mercies, though never so great and singular, yet wanted the marrow and substance, and in the issue proved through their abuse, rather cursings then blessings. And as for spiritual mercies, which only deserve the name, no pray∣erlesse soul did ever ••ast of these.

But you will say, who is he that doth not pray? Ans. But, I would rather ask, who is he that doth pray? That which is currant and passeth for good coyn amongst men, God will reject as(f) 1.178 reprobare silver; the prayer of the wicked, is an abomination rather then devotion, Prov. 28.9. Prov. 2.27. The Lord doth not regard the prayer of him, who regardeth iniquity in his heare. Ps. 66.18. O then! cast off and break asunder the cords of sin, and call upon God with the whol heart, that he may bear thee when thou cry∣est, and may fulfill the desires of others for thee.

And if the prayers of the Saints for prayer-lesse wretches prove unsuccessefull, and can do those misers no good, what shall we think of their prayers for others, who make not conscience to pray for themselves? O! how should it vex our souls to hear that cursed crue of vagabond beggars (who have no other rhetorick but their counterfeit prayers and flattering praises) to interpose the name of the great God for every morsel of bread they ask, and to take his dreadfull name in vain, in their frequent prayers promiscuously poured out for every giver, without all life or sense? Who would not mock a Traytor, who should undertake to go to Court and plead for others? and what King would suffer himself to be thus abused? and what a return might such as imployed rebells to interceed for them expect? but if the rebell will lay down his arms and submit to the King, if he will beg pardon for his former rebellion, and make his peace, others may be heard, while they interceed for favour to be shewed to him, and in process of time, he may get the Kings ear, and have moyen to plead and prevail for others.

Notes

• (a) 1.1

  Jam. 2.8.
• (b) 1.2

  Orat apo∣stolus pro pl••be, orat plebs pro apostolo, oro se omnia membra orant, coput pro omnibus inter∣pellat, August in Psa. 34.
• (c) 1.3

  Ideo non di∣cimus, paterme∣us, sed noster, nec da mihi sed da nobis, quia uni∣tatis magister noluit privatim preces fieri, ut scilicet quis prose tantum precetur Cypr. in lib. de orat. Dom.
• (d) 1.4

  Mat. 19 19
• (e) 1.5

  Prose ora∣re necessitas co∣git, pro altero autem charitas fraternitatis hortatur. Autor operis imper in Mat. cir. prin tom. 2. hom. 14.
• * 1.6

  Concl. 1.
• (f) 1.7

  The two grounds of prayer menti∣oned by the A∣postle, 1. the want and ab∣fence of some good; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. The pre∣sence or fear of some evil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• (g) 1.8

  This ap∣peareth to me to be the main ground of dif∣ference▪ which, with submissi∣on, Ioffer to the consideration of the judicious.
• (h) 1.9

  Preces ge mituslachrymae arma sunt ath∣letarum in sta∣dio versantium in agone su∣daentium, non victorum in caelo triumph∣antium, Tilen. synt. part. 2. disp. 49. § 22.
• (i) 1.10

  Mat. 5.26.
• (k) 1.11

  Mat. 19.8.
• (l) 1.12

  Dr. Usher, in bis answer to the challenge made by a Je∣suit, § of pray∣er for the dead. Dr. For∣bes. instr. hist. theol. lib. 13. cap. 9. &c. M. Perkins, Dem. of the Problem. pag. 531, 561. &c.
• (m) 1.13

  Dr. Ush∣er loc cit. § of Purgatory, pag, (mihi) 190.
• (n) 1.14

  Albeit be∣fore that time the Saints did mention the Defunct, (es∣pecially the Martyrs) in their prayers; yet, that was only, 1. by way of commemo∣ration, propo∣sing them as an example worthy of their imitation. 2. By way of con∣gratulation: but not, 3. by way of peti∣tion, as if they had askt any thing from or for the Mar∣tyrs.
• (o) 1.15

  Tert. lib. de monog. cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband.
• (p) 1.16

  Tert. de test. anim. cap. 4.
• (q) 1.17

  Origen. lib. 2. de princ. cap. 10, 11, 12. hom. 3. in Psa. 36. hom. 13. in Hieron.
• (r) 1.18

  Or shall I say, aer incog∣nitus: for, some of them will have Pur∣gatory to be in the air, potest dici probabi∣liter quod in superiori regi∣one, i. e. in aere sit locus Purgatorii, Guid. de Baiis. super decret▪ part. 2. causa 13. quaest. 2. Fol. (mihi) 237.
• (s) 1.19

  Lib. 2. de prin, cap. 6. lib. ib. 3. cap. 6. tom. 18. in evang. Johan. hom. 1. in Le∣vit. But how far contrary is this to what he affirmeth in other places; and in his La∣mentation he affirmeth, that he was con∣demned to e∣verlasting pu∣nishment, and could he then think that the devils at length would escape.
• (t) 1.20

  Thom. in sup. quaest. 99. art 3. in corp ex Aug. lib. 21. de civit. Dei cap. 17.18. vid. Chrys. hom. 21. in Acta, August. Encherid. cap. 110. & de civit. Dei lib. 21. cap. 24.
• (u) 1.21

  Serm. de Defunct.
• (x) 1.22

  And yet Gregory himself professeth, that those who die in their sins are no more to be prayed for then the devils, Dialog lib. 4. cap. 44.
• (y) 1.23

  Non dixit metuatis eum qui postquam occiderit, mittit, &c. Theoph. in Luc. 12.5.
• z 1.24

  Chrysost. in Acta hom. 21. in epist. ad Philip. hom 3. vid. Thom in 4. sent. dist. 45. quaest. 2. art. 2.
• (a) 1.25

  Damas. loc. cit.
• (b) 1.26

  Thom. in lib. 4. seut. dist 45 quaest. 2 art 2. ad. quartum.
• (c) 1.27

  Alph. Mendoz. cout t••col. quaest. 6. sect. 5.
• (d) 1.28

  Bellar. de∣purga••. lib. 2 cap 18. At fortesse melius. rejicerentur ut Apocrypha quae asseruntur de illo cranio non enim in libro, &c.
• (e) 1.29

  Lomb. 4. sent. dist. 45. ex Aug. Ench. cap. 110. qui∣bus prosunt suffrágia aut ad hoc prosune ut plena siat remissio, aut tolerabilior sit ipsa damna∣tio— medio∣criter malis suffragantur ad paenae miti∣gationem.
• (f) 1.30

  Certum est Ecclesiae suffragia non prodesse beatis nec damnatis, sed solum its qui in Purga∣torio degunt— id quod do∣cent omnes scholastici, &c. Bellar. loc. cit.
• (g) 1.31

  This strange fire must have a strange effect other fires can serve to dresse, boyl, &c.
• (h) 1.32

  Isa. 41.23. Jer. 10.5. Concl. 2.
• (i) 1.33

  Nulla iniquitas ex proprio genere est peccatum ad mortem, led aliundè habet quod sit ad morton, viz. ex parte pec∣cantis, si ••ta affictus fit ad peccatum ut veli••••n co per severar: u••que ad mortem, Cajetan. in 1. Joh. 5.16.
• (k) 1.34

  Est ali∣quod peccatum quod uunquam ren ittitur, hoc autem est du∣ritia cordis qua homo re∣nuit usque ad sine••n vitae remissionem peccati per pae∣nit entiam ac∣cipere. Alf. de Castro ad∣vers. haeres liv. 12 sect. peccatum baer. 6.
• (l) 1.35

  Rhem. on 1 Joh. 5.16.
• (m) 1.36

  Alf. a Ca∣stro loc cit.
• (n) 1.37

  Haeresis Armenorum.
• (o) 1.38

  August deSerm dom in monte propè fi∣nem.
• (p) 1.39

  Beda in 1 Joh. 5.
• (q) 1.40

  Richard. de Sancto Victo∣re apud Alf. a Castro loc. cit.
• (r) 1.41

  I••a ut qu∣amvis paeniten∣tia facta, culpa remittatur oportet tamen ut omnem pae∣nam peccato debitamsolvat.
• (s) 1.42

  Theophyl. Mat. 12.
• * 1.43

  Concl. 3.
• (t) 1.44

  Except according to the limitation to be added afterwards.
• * 1.45

  Concl. 4.
• (u) 1.46

  Quum id peccatum ma∣gis intus late∣at quam foris se prodat, ni∣hil aequa nobis caven••um que hoc unum¦n•• de quo∣quam te∣merc hac in parte juaice∣mus. Beza in 1. Joh. 5.16.
• (x) 1.47

  Nescientes quis pertineat ad praedestina∣torum nume∣rum, quis non pertineat, sie affici debemus charitatis af∣fectu ut om∣nes velimus salvos fieri, Aug. de cor. & gras. cap. 15.
• (y) 1.48

  Au non homini sanctissimo convenit pa∣lam protestari se (nisi Deus aliter statu∣isset) percupere ut ipsis ignos∣ceret de qui∣bus tamen De∣us aliter for∣sitan constitu∣erit, Twiss. vindic. part. 2. sect. 23. di∣gres. 7. prope finem.
• (z) 1.49

  Twis. loc. cit. pag. 243.
• (a) 1.50

  Heb. 10.26, 27.
• (b) 1.51

  Si de ali∣quibus ita cer∣ta esset eccle∣sia ut qui sunt illi etiam nos∣set qui, licet in hac vita sunt constituti, ta∣men praedesti∣nati sunt in aternū ignem ire cum di∣abolo, tam pro cis non oraret quam nec pro ipso, August. de civit. Dei lib. 21. cap. 24.
• (c) 1.52

  Lyra in 1 Joh. 5.16.
• (d) 1.53

  D. Twiss. vind. part. 2. dig. 7. ad. § 23. & in Cor∣vin. def. Ar∣min. animad. pag. 256.
• (e) 1.54

  Qua via∣tor.
• (f) 1.55

  1 Pet. 1.9.
• (g) 1.56

  2 Sam. 12.14, 16.
• (h) 1.57

  Davenant determin. 32. vitam ducere virginalem in genere res con∣silii est non prae∣cepti, atque sic videtis ca qua∣confilia haud incommode di∣cuntur, si ope∣ris speciem con∣sideremus fieri tamen posse praecepta ali∣quando si speci∣ales circum∣stantias penfite∣mus.
• (i) 1.58

  Burgess ou Joh. 17. serm. 41.
• (k) 1.59

  Nicho∣laus de Lyra in 1 Joh 5.16. non esset pro eo oran∣dum ut pae∣nam aternam evaderet, posse tamen orari pro co ut mi∣nus peccaret & per conse∣quens ut mi∣nus puniretur in inferno.
• (l) 1.60

  1 Sam. 16.1.
• (m) 1.61

  Jer. 17.6.
• (n) 1.62

  Theodor. hist. lib. 4. cap. 9.17.19.
• (o) 1.63

  Nunc enim propterea orat Ecclesia pro iis quos in ge∣nere humano habet inimices quia tempus est paenitentiae fructuosae, Aug. de civit. Dei, lib. 21. cap. 24.
• * 1.64

  The Po∣pish dream of Falconilla and Tr••j••ns deliverance out of bell by the prayers of Theela and Gregory, is fabulous and ridiculous. As also that of Augustine, (though an eminent An∣cient) Neque enim de qui∣busdam vera∣citer d••cere∣tur, quod non eis r••mitra∣tur, neque in hoc seculo, neque in fu∣tur (Mat. 12.23) nisi ••s∣sent quibus etsi non in isto tamen remitteretur in futuro, Aug. de civit. Dei lib. 21. cap. 24.
• (q) 1.65

  An im∣possible wish conceived by the Apostle, to witness, 1. his charity to∣wards his bre∣thren; and 2. his zeal of Gods glory, to be illustrat∣ed in the sal∣vation of a whole Nation, Diod on Rom. 9.3.
• (r) 1.66

  Rom 9.3.
• (s) 1.67

  Exod. 32.32.
• (t) 1.68

  Atqui hoc esse norat impossibile & Dei proposito adversum; ideo votum conditionale est — nec ideo frustra, quia etsi norat fieri non posse, tamen sic vehementiam affectus sui testatam fecit-Sic & Mosis votum accipi debet, D. Paraeus in Rom. 9. dub. 1.
• (u) 1.69

  Absit ut hoc sentiamus: neque enim te∣mere hoc ve tum effutivit, sed deliberato consilio scrip∣sit dictante Spiritu Sancto. Ait enim se non mentiri sed veritatem dicere in Chri∣sto attestante sibi conscien∣tiâ suâ in Sp. S. D. Par.. ibid.
• (x) 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, optarim, may well be rendred, I would wish, viz if it were possible, vide lector num accipi possit, (saith Eras∣mus in lo••) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, pro optarim si fieri poss••t.
• (y) 1.71

  Tanti erat apud illum Dei gloria & cha∣ritas in suos, &c. Beza in Rom. 9.3.
• (z) 1.72

  Ferventi∣ores isti af∣fectus ut pre∣cipitanter fe∣runtur, ita nihil aliud in∣tuentur aut 〈◊〉〈◊〉 considerant quam id quo tendunt; itaque non conjung ebat clectionem Dei cum vot•• suo Pau∣lus; sed praeterita ejus memoria, totus in Judaeorum salutem intentus erat—quod si ergo in Deo, non extra Deum diligomus, nunquam erit nimius nos••er amor. Calvin in Rom. 9.3. porre quod tantopere Paulum cruciavit Judaeorum exitium, quod Deo volente atque ita disponente accidisse noverat? hinc docemur non impedire obedientiam quam Dei providen∣tiae deferimus, quin ad perditorum hominum ruinam ingemis••amus, cui tamen sciamus justo Dei judicio destinatos: potest enim idem animus duplicem hvnc affectum recipere; ut quum in Deum respicit, libenter perire sustineat quos perdere ille de••revit, quum ad homines cogitati∣onem reflexit, eorum malis condolescat, longe ergo falluntiur qui 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hominibus piis requirunt, ne Dei ordinationi repugnent. Calu. ibid in ver. 2. vi∣demus igitur Christianam sidem non inducere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel Stoicismum D. Paraeus in Rom. 9.2.
• (a) 1.73

  Jubet ora∣tiones, non pro fidelibus modo concipi, sed prouniverso genere humano —jubet preci∣bus complecti omnes morta∣les. Calvin. 1 Timoth. 2.1.
• (b) 1.74

  Ames. cas. Consc. lib. 4. cap. 20.
• (c) 1.75

  Medul. lib. cap. 7. Bel. enerv. Tom. 4. lib. 2. cap. 2. contra Gre••in∣ch. de prades. tin. cap. 5. &c.
• (d) 1.76

  Musc. on Joh. 17.9.
• (e) 1.77

  Nec Chris∣tus pro mundo 1. e. filiis lu∣jus seculi ora∣vit, nec Aposto∣lus petit ut pro mundo or••mus: aliud est sim∣pliciter pro omnibus homi∣nibus—aliud promundo ora∣re, sicut aliud est omnes mor∣tales diligere & aliud dili¦gere mundum; nos ignoramus quinam alli sint &c
• (f) 1.78

  Which he expr••sseth by the world
• (g) 1.79

  And thus he calleth them all men in the world or all mor••a••ls.
• (h) 1.80

  Calvin in 1 Tim 2 1.
• (i) 1.81

  Qu••t erant eo temporema∣gistratus tot e••ant ecclesiae hostes; & pe∣n•••• Romanos infideles erat summa rerum — Jubet autem Paulus nominatim illos in precibus comprehendi: sed quid s•• tum Julianus Apostata imperasset? nempe hic unus erat ex corum numero pro quibus precandum non erat. Beza. in 1 Timoth. 2.2.
• (k) 1.82

  Prov. 6.28.
• (l) 1.83

  2 Cor. 11.28.
• (m) 1.84

  Mr. Hud∣son, vind. of the ess. and unity, &c. ch. 6. sect. 5. pag. 137. &c. O! if that point were more seriously pon∣dered by the Ministers of Christ, how that thus in some respect, and by vertue of their office the care of all the Churches lyeth upon them; how affectionatly would they desire? and with what fervency would they pray for their welfare, to whom they could not preach? &c.
• (n) 1.85

  Dr. Ames loc. cit. Mr. Gee treat of prayer, pag. 109.
• (o) 1.86

  Luk. 6.35.
• (p) 1.87

  Mat. 5.45.
• (q) 1.88

  Ex p••rte boni quod ami∣co optamus omnes homi∣nes aeque dili∣gimus ex cha∣ritate, quia omnibus opta∣mus bonum idem in gene∣re sc. beati∣tudinem aeter∣nam, Thom. 2.2. quaest. 26. art. 6. ad. 1.
• (r) 1.89

  Prov. 25▪ 22.
• (s) 1.90

  Proximus aliquo modo est omnis ho∣mo, cui aliqua ratione possi••∣mus commoda∣re, Ames. Ca••▪ consc. lib. 5. cap. 7. honor extendi debet ad omnem proximum, i. e. ad om∣nem hominem, Sciagraph. ••at. Chr. Do∣min. 39. vid. Thom. 2.2. quaest. 25.26.
• (t) 1.91

  Nam si ab uno homine quem Deus finxit om∣nes sumus oriundi certe consanguinei sumus — summum inter se hominum vinculum est humanitas, quod qui diruperit is nefarius & parricida existimandus. — Quod si ab uno Deo inspirati omnes & animati sumus, quid aliud quam fratres sumus? &c. Reusn. symb. Imper. part. 3. symb. 12. Othonis 1. Amicitia non angustis sintbus terminanda est; omnes enim quibus amor & dilectio debetur, amplectitur — pervenit au••em usque ad inimicos pro quibus etiam orare praecipimur; ita nemo est in genere humano cut non dilectio••, etsi non pro mutua charitate, pro ipsa tamen communis naturae societate debeatur, August. ad. Preb. epist. 121. cap. 8 At pater ut gnati sic nos debemus amicis si quod sit vitium non fastidire, Ho∣rat. 1. Serm. 3.
• (u) 1.92

  Arist. 2. Rhetor. cap. 4.
• (x) 1.93

  Thom. loc. cit. scil 2.2. quaest. 26. art. 6. ad 1.
• (y) 1.94

  Gen. 4.9.
• (z) 1.95

  Quan∣tumvis non accederet ex∣pressum custo∣diae manda∣tum, na••••ra omnes jubet mutuo esse custodes ac defens••res sa∣lutis nostrae & alienae. D. Paraeus in loc.
• (a) 1.96

  Si autem diligerent non dicerent quid nobis & tibi? August. ad Sixt. Rom. Presb. epist. 105.
• (b) 1.97

  Luk. 4.34.
• (c) 1.98

  Jam. 2.8.
• (d) 1.99

  1 Tim. 1.1, 2. 1 Pet. 2.13, 14, 15, 17. Prayer is the best tribute we can give to our Kings and Rulers.
• (e) 1.100

  Rom. 15.8.
• (f) 1.101

  Speciales hae preces ad Apostolos so∣lum pertinent, alias pro ami∣cis, pro inimi∣cis, pro bosti∣bus aliisque ••mnibus ora∣vit silius Dei Aretius in l••c.
• g 1.102

  Here the distinction (so much tos∣sed in the schools) be∣tween the sufficiency and efficacy of Christs death, will not (as I con∣ceive) be de∣nyed to have place.
• h 1.103

  Sed quiae de nullo certa est (viz. Eccle∣sia) orat pro omnibus—nee tamen pro em∣nibus exaudi∣tur August de civit. dei lib. 21. cap. 24.
• i 1.104

  Jam. 5.15.
• * 1.105

  Concl. 6.1.2.3.4.5.6.
• k 1.106

  Quo quis∣que est major magis est pla∣cabilis irae Ovid. 3. trist. 5.7.
• l 1.107

  2 Sam. 14.14.
• * 1.108

  9.
• * 1.109

  10.
• * 1.110

  11.
• m 1.111

  Bis vin ci•• qui se vincit. Publian. apud Reusn. clas. 1. Sym. 50.
• n 1.112

  Qui tollit litem fas huic est fausta pre∣cari. Reusn. class. 3. Symb. 16.
• (o) 1.113

  Qui litem aufert execra∣tionem in be∣nedictionem mutat, symb. Henrici, 3. Nigri.
• (p) 1.114

  Vid. Au∣gust. contr. li∣ter. Petiliani lib. 2. cap. 23.86, 92. & in Evan. Joan tract. 2.
• (q) 1.115

  Isa. 59.15.
• (r) 1.116

  Gen. 18.
• (s) 1.117

  Josh. 24.15.
• (t) 1.118

  Not that David ever was in those countreyes, but he called those so, amongst whom he was, by reason of their fierce barbarousnesse and wicked∣nesse. Diodat on the place.
• (u) 1.119

  Gen. 30.30.
• (x) 1.120

  Gen. 39.5.
• (y) 1.121

  Gen. 41.
• (z) 1.122

  Sam. Clerk. in his life.
• (b) 1.123

  Sicuti in aliis charitatis officiis ita in precibus prima debet esse cura sanctorum. Calvin. in Eph. 6.18.
• (b) 1.124

  Gen. 41.9.
• (c) 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 includit & supponit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quod enim ali∣cuiconvenitqua tali necessario convenit omui; ideoque a qua∣tenus adomne vales conse∣quentia, vid Arist, 1. Post. cap. 4.
• (d) 1.126

  Eph. 6.18.
• (e) 1.127

  Joh. 15.1.
• (f) 1.128

  Pet 2.2.
• (g) 1.129

  Mr. S. Cleark in his life.
• (h) 1.130

  1 Cor. 4.13.
• (i) 1.131

  2 Cor. 8.23.
• (k) 1.132

  Joh. 12.31.
• (l) 1.133

  Eph. 6.12.
• (m) 1.134

  Isa. 9.15, 16. Mat. 15.14.
• (n) 1.135

  Isa. 56.10, 11. Ezek. 34.2.
• (o) 1.136

  2 Cor. 5.20. Eph. 6.20.
• (p) 1.137

  Isa. 56.10. Jer. 6.17
• (q) 1.138

  2 Cor. 10.3, 4.
• (r) 1.139

  Eph. 6.11, 12.
• (s) 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. (inquit Beza in loc.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sceleratos spi∣ritus.
• (t) 1.141

  2 Cor•• 6.11, 12.
• (u) 1.142

  I hope none will judge that I am particu∣larly aiming at this people to whom I have a special relation, and that I am preaching my own case; though I had reason, (and I wish none had greater) I would not go to the pul∣pit, far lesse to the presse with any sach challenge and complaint.
• (x) 1.143

  Phil. 2.21.
• (y) 1.144

  Rom. 1.14.
• (z) 1.145

  Jer. 4.19.
• * 1.146

  Ezek. 37.3, 4, 5.10, 11.
• (b) 1.147

  Hab. 2.3.
• (c) 1.148

  Gal. 3.1.
• (d) 1.149

  Though] 〈◊〉〈◊〉 neither the decree nor providence of God be our-rule, yet both are a comfort∣able motive to pray.
• (e) 1.150

  Amicorum est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. idem velle at∣que idem nille ea demum vera amicitia est Salust. amicus quasi alter idem, amici∣tia una anima in duobus cor∣poribus. Ami∣corum commu∣nia omnia. dicta Pythag.
• (f) 1.151

  Jam. 5.16.
• (g) 1.152

  Dan. 2.17, 18.
• (h) 1.153

  Esth. 4.16.
• (i) 1.154

  Rom. 15.30. 2 Cor. 2.11. Eph. 6.19. Colos. 4.3. Phil. 1.19.
• (k) 1.155

  Cant. 6.4.
• (l) 1.156

  Cant 4.15.
• (m) 1.157

  Heb. 6.17.
• (n) 1.158

  I shall now offer to your consideration a motion made by a judicious Divine, with his regrate that few or none make con∣science to seek after that pro∣mising remedy held forth by him there, In such a case (viz. of Spiri∣tuall deser∣tion) Com∣mend (saith he) thy condition to the publick' prayers of the Church, especially upon dayes of solemn seeking God: if persons be sick and in danger of death, then a Minister shall have a bill handed to him, to pray for their bodily health; but I wonder that amongst all our bills there are no complaints of soul-sickness: Oh! beloved, It would do a Ministers heart good (as we say) to receive a score or two of bills upon a sabbath day to this purpose, one that hath a hard heart, that hath been often heated and is grown cold again, one that hath been long under conviction, and finds no gracious issue of it, one that cries aloud after God and can have no answer, one that is assaulted with fearfull temptations, that cannot get any evidence of Gods love, and goes heavily all the day long &c. desires their prayers. It may be God expects ye should thus make many friends to speak to him, that thanks may be rendred by many on your behalf; as the Apostle expresseth himself in a like case 2 Cor. 1.11. &c. Sym. Ford Spirit of bond. and Adopt. 2. Treat. Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation, must not ignorant secure hard-hearted sinners stand in far greater need of this help? with what seriousnesse and fervency should they commend their condition to the prayers of the Church? but alas! many will rather perish then com∣plain of their case and danger.
• (o) 1.159

  Psal. 68••3.
• (p) 1.160

  Rom. 15.30.
• (q) 1.161

  Job. 6.4.
• (r) 1.162

  Job 10.6.
• (s) 1.163

  Job 7.20.
• (t) 1.164

  Job 9.17.
• (u) 1.165

  Job 13.24, 25, 26, 27.
• (x) 1.166

  Job 6.14.
• (y) 1.167

  Job 6.15.
• (z) 1.168

  Zech. 13.6.
• (a) 1.169

  Job 13.4.
• (b) 1.170

  Obad. 22.
• (c) 1.171

  Job 42 8.
• (d) 1.172

  Quarum alioquin nul∣lus esser usus nec enim quae semel applica∣tae fuere redi∣re possunt sed ipso usu con∣sumuntur & pereunt adeo∣que papistae (ut bene ob∣servat Cham∣ierus) can∣dem ponunt divinae libe∣ralitati legem quam severi∣tati; ut nec bis vindicet in id ipsum, nec bis idem remune∣ret, Dan. Cha. panst. tom. 3. lib. 24. cap. 3.
• (e) 1.173

  Job 15.4.
• (f) 1.174

  Jer. 31.18.
• * 1.175

  Obj.
• * 1.176

  Ans.
• (g) 1.177

  Vid. hist, aepud Euseb. lib. 5. cap. 5. Magdeburg. cen. 2 Luc. Osi∣and cen••. 2. lib. 3. cap. 12. &c.
• (f) 1.178

  Jer. 6.30.