Of all the spirituall exercises of a Christian ( wherein standeth the principall part of Gods diuine worship , ) what one more holie , more heauenly , or more necessarie then true prayer ? And yet what is more neglected , and prophaned as that is ? Psalm. 14. Not to call vpon the name of God at all , is a note of a wicked man : and to pray though much and often without any regarde or care to pray aright , Esai . 1. is a badge of an hypocrite : Yet who almost for the whole neglect of so great a duetie , feareth the censure of a wicked man ? or for the horrible prophaning of the name of God in abusing an exercise so heauenly and necessarie , suspecteth himselfe to be in the way of hypocrites , which leadeth to eternall destruction both of bodie and soule ? Some care not whether they pray or no , & thinke it a needles labour and vnprofitable to call vpon the almightie , and such there were in Iobs time . Iob. 21. ●5 . The reason of which their outragious blasphemie , or blasphemous outrage , is their aboundant prosperitie , and great wealth , wherein they put their confidence , and in the pride of their wicked hearts sticke not either to deny God , or to defie him . Psalm. 55. Some thinke prayer to bee needfull , and doe sometime vse the same , being forced thereunto either by the biting of conscience , or extremitie of paine , or because it is the custome , and that it is good manners to doe as others doe . Some pray when they are at leisure , and till they bee at leisure God must waite vpon them , and when their good leisure seru●th them , the Lord shall haue his stint , whether they vnderstand it or no , or whether it be betweene waking & sleeping , or no , they neuer look to that : and if God will not take their lazie , drowsie , colde , slouthfull , ignorant , and idle prayers , he is like to get none of them : as though the halt , the lame , blinde , & skuruie sacrifices were good enough for him , when the diuell hath the best . Some are a little more deuout & earnest in prayer , but yet very preposterous and prophane , preferring earthly things before heauenly blessings like Esaw , who preferred pottage before an inheritance : and when they craue such things , it is likewise as S. Iames saith , Iam. 1. to spend them vpon their own pleasures . Some pray , but not in charitie , because they are all for themselues , forgetting quite the communion of Saints , which yet they say they doe beleeue . But if their praiers did proceed from that faith which worketh by loue , and by that loue which seeketh not her owne things , Galath. 5. then would they also remember the affliction of poore . 1. Cor. 13. Ioseph , and the wants of their Christian brethren in all places of the world . Othersome haue more charitie in prayer , for they will not stick to pray for all Christian soules liuing or dead , like beggars which strawe their prayers at euery mans doore they come at . Some againe neuer pray for any man vntill they bee dead , and then they are merueilous pitifull , and painfull in throwing the●r deuotions after them , whom in their life time they neuer regarded . Some againe are growne to be more charitable in prayer than God would haue them to be , like the Papists , which wil doe more worke for their wages , then euer the Lord required at their handes , because they wil not be beholding to him for heauen , but he shal be beholding to them for their works of supererogation . Such are they that holde wee ought to pray for all men , according to the very letter of the scripture , without any exception , liuing or dead , elect or reprobate , for the enemies of the Gospell as well as for the friends of the Gospell , that God would blesse them in al their enterprises , whatsoeuer they be , whether with God or against him , with Prince , or countrie , or against them , all is one : and for the reprobate likewise , that they may bee saued , as well as the elect , whatsoeuer God hath decreed to the contrarie : and some thinke it a poynt of charitie too , to pray for the diuels , and it may be in good policie that they doe it , for by this meanes , if they should chance to goe to hell , they may finde more fauour at the diuels hande , then others , because they were so charitable as to pray for him when they liued . Now as touching those that of their charitie are so good as to pray for the saluation of the reprobate ( whosoeuer they bee that is knowne to GOD ) what warrant , or example out of Gods booke haue they to beare them out in this superfluous and foolish charitie ? I cannot yet finde of whom they should learne to bee so pitifull , except it be of Pope Gregorie , of whom in the Popes Legend there is this storie recorded , to his euerlasting commendation , as they thought , viz. That on a time going through the Market of Rome , called Traianns Market , he remembred that Traianus was in Hell torments , because he dyed a Pa●nime or Infidell : and all on a sudden he betooke him to his deuotions , and in great pitie fell to prayer for Traianus being in Hell , and ( as the storie sayth ) a voyce from heauen told him that his prayers were heard , and Traianus should bee deliuered from the paines of Hell , but not from the prison of Hell : and he for his part ( because he was so sawcie and bolde with God as to pray for one that God had decreed to be damned ) must needes bee punished , and two penalties were appoynted him , of which he was to take his choyce , & that was either to lye two dayes in Purgatorie , or to suffer sicknesse while he liued . He knowing the paines of Purgatorie very well , would none of that , but chose rather to endure sicknes al daies of his life : wherevpon he presently ●●ell sicke , and diseased , and was euer after to his dying day troubled with feuers , or the axes , or head ach , or sore eyes , or gow●e in the feete , or with one disease or other . And well enough serued , to teach him to pray for a reprobate another time . And surely if all those that are so charitable as Pope Gregorie was , that is , to pray for the saluation of all men , without exception , if ( I say ) they were sure to be inioyned Pope Gregories penance , it would make them take heede how they prayed against the will of God for reprobates and all , while they liued .

But now for the better satisfying of those which haue been troubled about this matter , and desired resolution at my hands for the remouing of their doubts , wee will a little further consider of the matter , and see what we are to iudge of it by the word of God , which is the perfectest rule that wee can goe by . The state of the question . Your question ( beloued in the Lord ) is , Whether it be lawfull to pray for al men or no : yea euen for the very reprobate whom God hath reiected in his eternall counsel , that they may bee saued in the day of the Lord : for that is the state of the question indeede . To which my answer is , that all men being taken in that sense , we are not , nay we ought not to pray for all , because all shall not be saued . Indeed some of the ancient writers haue thought that al men shall be saued , Origen . and that the diuels and all shall bee saued in the day of iudgement . But that was their error : for it is euident by the whole course of the scriptures , that al men shal not be saued . Matth. 7. There is a broad way , and there is a narrow way , sayth the Lord Iesus , the one leading to destruction , the other to saluation . Many walke in the one , fewe finde the other . And being once in hell there is no redemption . Againe , many shal striue to enter and shal not enter : to shew that all shall not be saued . And the Apostle saith , that the church is like a Noble mans house , 2. Timoth. 2 wherein are vessels some appoynted to honour , and some to dishonor , and the Lord knoweth who bee his : as if he should say , also the Lord knoweth some that be not his : and all to shewe that all shall not bee saued . The whole world standeth of beleeuers and vnbeleeuers ; they that beleeue passe from death to life ; Ioh. 3. they that beleeue not are condemned alreadie : therefore all shall not bee saued . When the Sonne of man commeth to iudgement , who shall stande before him ? Goates and sheepe sayth the Euangelist , Matth. 25. to whom he shall say , Depart ye wicked into hell fire : to the other , Come ye blessed , &c. therefore all shall not bee saued . This doth Saint Iohn also plainly shewe , Apocal. 21. when hee sayth , that there is a burning , lake without the heauenly Ierusalem ; wherein the whore of Babylon shall bee tormented , and with her dogges , that is , dogged people , enchanters , whoremongers , lyers , blasphemers , the fearefull and vnbeleeuers , &c. all which places doe crye lowde enough , and tell vs that all shall not be saued . The Apostle Paul rendereth a reason for it , when he sayth , that it pleased the Lord to chuse Iacob , and to reiect Esau , that he might shewe his wrath , Rom. 9. 22 , 23. and make his power knowne in the vessels of wrath prepared to destruction : and that he might declare the riches of his glorie vpon the vessels of mercie , which hee hath prepared vnto glorie . But you will say , that we know not who be reprobates , and who be not , therfore we ought to pray for all . It is true indeede , that no man knoweth certainly who are the Lords but the Lord himselfe , doth it therefore followe , that wee must pray that all may bee saued ? What ? for those whom God will not haue saued ? God forbid . Our Sauiour Christ ( that was as wise and as charitable as they that hold this poynt ) hath taught vs to pray otherwise : When you pray , say ▪ Thy will be done : that is , Lord saue those whom thou wilt saue , and not whom thou wilt not saue . So that our prayers wee see must bee grounded vpon Gods will , and not vpon our owne willes . If then he will not saue all , we must not pray against his will , that he would saue al : For then in stead of saying , thy will be done , wee should pray thus or to this effect : Lord wee knowe that thou hast decreed , and appoynted from euerlasting , whom to glorifie in thy kingdome , and whom to cast downe to hell for euer : Esai . 46. 10. and we know that thy counsell shal stand , for so sayth thy word : but yet for all that wee haue a minde and desire to haue all men saued , therefore alter thy decree , and change thy purpose , that is , bee contrarie to thy selfe , and so not thy will , but ours be done . From such kind of praying , or rather blasphemous and presumptuous prating , the Lord deliuer vs , & giue vs grace to pray as his word doth teach vs to pray , that is , in our prayers to referre our willes to Gods will , and not to presume to craue that which God will neuer graunt . But for as much as God hath his number in al parts of the world , who are knowne to himselfe , and Christian charitie which is a most liuely fruite of faith , bindeth vs to pray for the whole Church of Christ , which is Catholike , that is , scattered vpon the face of the whole earth , which Church likewise is sometime visible , & sometime inuisible vnto men , and sometime more visible , and sometime lesse visible , as in the dayes of Elias , when the Lord had 7000. in Israel more then Elias sawe , as sharpe sighted as he was : and because all are not called at one houre , but some to day , some to morrowe , some at one time , and some at another : therefore it is lawfull for vs to pray for them thus : That in Spayne , Portingale , Rome , Turkie , Iewrie , and in al other places of the world , yea , and of those which doe now persecute Gods Church , as sometime Paul did , so many of them as doe belong to Gods eternall election , it would please his Maiestie to conuert by the preaching of his word , and the effectuall working of his holy spirite in their hearts , or by such meanes as shall seeme good to his diuine Maiestie in his best appoynted time . And as for the rest , which doe not belong to his eternall election , and couenant of grace , we are to pray that his will may bee done vpon them , and he may bee glorified in his iudgements vpon them , as he was glorified in the ouerthrow of Pharao , and his host .

But the matter must not bee so lightly carried away : Obiect . for they that hold the contrarie , seeme to haue scripture to beare them out : which if they did vnderstand and apply so well , as they can auouch it , al should bee well . The common alleadged place is out of 1. Tim. 2. 4. 1. Timoth. 2. 4. God wil that al men shall be saued , and come to the knowledge of the trueth . Now for an answere , this I say , that , that place must of necessitie bee vnderstood either of the reuealed will of God , or of his secret will . If this place bee vnderstood of Gods reuealed will set downe in his word , then the sense is this , that God doth call all men by the preaching of his word to the knowledge of his trueth , and to eternall life , if they beleeue in Christ : and this saluation is offered to all men , though al men beleeue not . For by this meanes the reprobate and vnbeleeuers , are shewed what they shuld doe , and so are left without excuse in the day of iudgement . But God doth not giue them grace to repent , and beleeue , as hee doth to the elect , because he hath otherwise decreed of them , and if he doth not , who shall compell him so to doe ? or who shal complaine iustly against his diuine Maiestie , seeing as the Lord is bound to no man ? If that place be vnderstood of the secret will of GOD , then the sense is three-fold : First , God will that all men shall be saued : that is , God in his eternall counsell , according to his good pleasure , hath decreed of all sorts and degrees of men to saue some , of Iewes and Gentiles some , of Kings and Princes some , of subiects and commons some , of learned and vnlearned some , of rich and poore some , of Captaines and soldiers some , of Marchants & Marriners some , of Craftsmen and Husbandmen some , and of all sorts , of all estates , and of all degrees , and conditions of men some shal be saued : which agreeth with the saying of S. Iohn in the Reuelation , who sayth , Reuel 7. That he sawe a great multitude of all nations , and kindreds , and languages follow the lambe , that is , Iesus Christ , and stood before the throne , and praised him that sate vpon the throne . And the cause of the Apostles writing thus to Timothie , was for that the Church of God liued them vnder Nero a wicked Prince and cruell tyrant , and an enemie to the Gospell of Christ , in so much as some doubted whether he were to be prayed for or no : therfore the Apostle puts them out of doubt for that matter , and sheweth that prayers must be made for Kings and Princes , and all men , and therefore for their Prince , though he were a wicked enemie , for that of all men and all sorts of men God hath his number , and what could they tel whether he were one of that number or no ? therfore they were to pray for him . There is a seconde sense or meaning of those words deliuered by the learned , and that is this : God will that all men shall be saued , &c. That is , so many as are saued , are saued by the will of GOD , for as much as none are saued against his will . And that this may likewise bee the Apostles meaning , it may appeare by another place of scripture like vnto that . It is in Iohn . 1. 9. where the Euangelist speaking of the Sonne of God , he sayth thus : He was the true light that lighteneth euery man that commeth into the worlde : meaning indeede , that whosoeuer is lightened , is enlightened by the Sonne of God ; not that euery one particularly that commeth into the world is lightened , none excepted : for there bee some in the world which remaine in darknes , and the Gospell is hidden from them , 2. Cor. 4. 3 , 4. such as the god of this world hath blinded , that is , the diuel hath blinded their eyes , that the light should not shine vnto them , as the Apostle sheweth . And this is no otherwise spoken , then wee vse in our common manner of speaking : For if there bee but one man in a towne that reacheth Grammar , wee say , such a man teacheth all the towne Grammar , meaning , that all that are taught of that towne are taught by him . Or if there be but one way into a Noble mans house , and suppose by one gate onely the way lyeth into the house : if any man aske of vs whether he may not goe into the house another way , wee will answere and say : No , al men go in at this gate , or the Noble man hath giuen commandement that all shall come in at that gate : meaning , that so many as doe goe in , doe enter by that gate . So in God there is but one will , by which all men doe enter into heauen , that is , all that doe enter into heauen doe passe by that will of God , and not without it , nor besides it , nor against it . But yet there is a third sense of that place in Timot. God will that all men shall be saued , &c. That is , God hath certainly decreed , that all his elect and chosen people shall be saued , but not euery particular man in the worlde . And wee are to consider , that this word ( all ) is not put alwayes in the scripture for euery particular man , woman , and childe , but sometime for the greater part , and sometime for the elect only . For the greater part it is taken in Gen 47. 15. Gen. 47. 15. All the Egyptians came vnto Ioseph , and sayd , giue vs bread , &c. that is , a great part of the Egyptians came to Ioseph : for you must imagine that some might be sicke , & some were infants , and could not come . And so it is also taken in Matth. 21. 10. Matth 21. 10. When he was come into Ierusalem , all the citie was moued , that is , the greatest part of the citie was moued . And in Mark 1. 5. Mark . 1. 5. All the countrey of Iudea went out vnto Iohn , and were baptized of him , that is , a great companie of Iudea . For the elect only it is also taken sometime : as in Luk. 3. 6. All flesh shall see the saluation of God , that is , Luk. 3. 6. all the elect shall ●●e it . Rom. 5. 18. And in Rom. 5. 18. As by the offence of one man , the fault came on all men to condemnation : so by the iustifying of one , the benefite abounded toward all to the iustification of life : that is , towards all the elect it abounded . 1. Cor. 15. 22. And in 1. Cor. 15. 22. As by Adam all dye , so by Christ shall al be made aliue : that is , all the elect shall bee saued by Christ . These generall speeches must be restrained to their kinds , because ( as Pet. Martyr sayth ) the holy scripture doth marke two sorts of men , one of the godly , and another of the wicked : and doth vsually set downe vniuersall or generall propositions of them both , which the wise and discreete reader should obserue , and referre them , or restraine them to their proper kinde of which they bee spoken , and of which they are to bee vnderstood : As for example , I●h. 6. 45. in Iohn 6. 45. They shall all be taught of Goa . Ioh. 12. 32. Ioh. 12. 32. If I were lift vp from the earth ▪ I will draw all men vnto me , sayth the Lord Iesus . And in Esai . 66. 23. Esai . 66. 23. From moneth to moneth and from Sabbath to Sabbath shal al flesh come to worship before me , sayth the Lord . And in Ioel 2. 28. Ioel. 2. 18. I will powre out my spirit vpon al flesh : with many such like . Now all these places are vniuersally and generally propounded , but yet they are to be restrained onely to the godly and faithfull people of the Lord , of them onely they are to bee vnderstood , and cannot be applyed to the wicked . So there be other places of scripture , which be as vniuersally propounded , but are to be vnderstood only of the wicked , and vnfaithfull , and not of the godly : as in Iohn 3. 32. Ioh. 3. 32. That he testifieth , which he hath seene , and heard , but no man receiueth his testimonie : that is , none of the wicked receiue it , or very fewe doe receiue it : for the faithfull doe receiue it , but the reprobate and vnbeleeuers doe not receiue it . And in Matth. 10. 22. Matth. 10. 22. Ye shall be hated of all men for my names sake : that is , of al the wicked . And againe , see the like in Philip. 2. 21. All seeke their owne , & not that which is Iesus Christs : that is , a great number do so , all the wicked doe so , but not the godly . There bee many moe places like vnto these , which must bee restrained to their proper kind : but this may suffice for an answere to that obiection out of Timothie .

There is another obiection as common as the former , Obiect. 2. and to as great purpose . And thus they reason : So many shall bee saued as Christ dyed for : but Christ dyed for all , therefore all shall bee saued . To which obiection some answere as the Schoolemen doe , that Christ dyed for all men , sufficienter , non efficaciter , sufficiently , but not effectually : meaning , that his death was sufficient to haue saued 10000. worlds , in respect of the merite of his death , by reason of the worthines of his person , if all did beleeue in him : but all doe not beleeue in him , therefore all shall not be saued . But this distinction of sufficiencie and efficacie , is thought , and that of very learned Diuines , to bee a very idle distinction , and too weake to beare away the burden of the question : for if Christ dyed sufficiently for all , he dyed effectually for all : and if it be not effectuall , how is it sufficient ? And they hold that the efficacie of his death , and the sufficiencie of his death be all one . But to this replie will be answered againe , that it is sufficient , in respect of his owne merite , and should be effectuall for all if all did beleeue . But all doe not beleeue , and for them it is not effectuall . True it is , for vnbeleeuers it is neither effectual , nor sufficient . And whereas it is effectuall for the faithfull , it is in respect of the infinite merite of his death & passion , by reason of the worthines and excellencie of his person , wherein dwelt the fulnes of the Godhead bodily : 〈◊〉 2. or els it had been neither sufficient , nor effectuall for them , no more then for the other . Now whereas they say , if all did beleeue in him , his death were sufficient to saue all ; it is true : but then it is demaunded againe , Why al doe not beleeue ? It cannot be denied , but that fai●h is the gift of God , 〈…〉 and that it is not in mans power to beleeue when hee will , as freewill Papists dreame . Sure it was neuer intended in the vnchange●ble will and eternall purpose of God that they should beleeue , as it was his purpose on the other side to giue faith to his elect . And as it was neuer intended by God that all should beleeue , so likewise was it neuer intended by God that his Sonne shuld dye for al : but it was euer intended by his diuine Maiestie that his elect only should beleeue , so likewise was it intended that his Sonne should dye only for the elect , whom onely the Lord purposed from euerlasting to saue by faith in the merits of his Sonnes death & passion . But as touching the vnbeleeuers , it was neuer intended by his Maiestie that his Sonne should dye for them : for if he had , then should they also haue beleeued as well as others . And therefore what sufficiencie of Christs death can be there imagined for vnbeleeuers , where there was neuer any intendement of his death for them ? * * The death of Christ had been in deed sufficient for all men , if God had decreede it for al , or else not , for his will , power and grace , doe alwaies goe together : for what hee will doe , his power is sufficient to effect , but what his will or nature resisteth , his power and grace cannot effect . 2. Timo. 2. 13. He is faithfull , and cannot denie himselfe . In 2. Corin. 12. 9. The Lord● saith ▪ My grace is sufficient for thee , but in Rom. 9. 18. Hee ioyneth his wil & his mercy together in the softning of the elect : and likewise matcheth his will and his wrath together in the hardening of the reprobate : to shew , that both of the elects saluation , and the reprobates damnation , there is a higher cause then faith in the one , & vnbeliefe in the other , and that is the will of GOD : with which his grace is sufficient to saue many , and without which it is not sufficient to saue any : for neither doth his grace drawe any to heauen , nor his wrath send any to hell against his will , but both are according to his good will and pleasure , & in both his owne glorie is the marke that he aimeth at . If any man wil say that Christ hath saued more by his death , then his father had from euerlasting elected , and chosen , he doth plainly deceiue himselfe : for Christs will and his fathers are all one : He prayed , Thy will , not mine be done . Christ dyed for none but those & such like , as he prayed for , being our Mediatour : And he prayed for none but for such as his father had giuen him , that is , for such as hee had elected to be saued by faith in him , as appeareth in Iohn 17. 9. I pray not for the world , but for such as thou hast giuen mee , for they are thine . Now , if the Lord Iesus had dyed for all the world , as hee did for the elect onely , shall wee thinke that hee would not also haue prayed for them as well as for the elect ?

But ( to draw to an end ) if it be lawfull to pray for the saluation of the reprobate , th● is it lawful to pray for Iudas , & Saul , & Esau , of whom the scriptures do testifie , that they be reiected of the Lord. Iudas is called the lost child of perdition , and a diuell . Ioh. 6. Esau is sayd to finde no place to repentance , though he sought the blessing with teares , Heb. 12. And of Saul , the Lord himself in expres words saith , that he hath reiected him , 2 Sam. 7. Shall we now pray that he wold change his decree & receiue them againe to fauour ? ( Suppose that they were aliue againe , as they bee dead ) but indeed prayer for the dead , & prayer for the reprobate , are much alike , the one hath as good warrant as the other , and the one shall bee heard as soone as the other . That it is not lawfull to pray for such as God hath cast out of his fauour , appeareth plainely by diuers places of the scripture : In Iere. 7. 15. 16. the Lord faith thus , concerning the obstinate Iewes which contemned the word of the Lord : I will cast you out of my sight , as I haue cast out all your brethren , &c. Therefore thou shalt not pray for them neither entreate me , for I will not heare thee . Vpon which place we may reason thus : Whosoeuer God hath cast out of his sight , that is , out of his fauour , and will not bee entreated for them , for such we must not pray , but such are all the reprobate , therefore we must not pray for them , I meane for their saluation . The very like words we haue againe in Ier. 11. 14. ( speaking of obstinate Idolaters in the land of Iudah and Ierusalem ) he saith thus to the Prophet : Therefore thou shalt not pray for this people , neither lift vp a crie , or prayer for them , for when they crie vnto me in their trouble I will not ●eare them : To teach vs that wee must pray for none but for such as shall be heard themselues when they pray : but such are not the reprobate , Prouer. 28. for the sacrifices of the wicked are an abomination to the Lord : therefore we must not pray for them . Many reasons and arguments moe might bee brought for this purpose , but these may suffice .

Now , as the scripture hath forbidden prayers to be made for those that are cast out of Gods gracious presence , so doth it also approue the prayers of the faithfull which haue been made against them , and against such as haue been apparant and professed enemies of Gods trueth and Gods Church : and thereof we haue many examples ; as the Is●aelites praying against the Egyptians , both when they were oppressed in Egypt , and when they were dist●essed at the red sea . We haue also Moses holding vp his hands in prayer against Amal●●k till they were weary : Exod. 17. 12. Hezechiah against Rabsakah , and Senacherib : Dauid prayeth against the vnnaturall conspiracie of Absalom his sonne , and the vngodly counsell of Achitophel his subiect . And in the Psalme● how many prayers doth he make against the enemies of God , that the Lord would confound them in their deuises , and destroy them in their conspiracies , that their memoriall might perish out of the earth ? and many such : which are to teach vs , that as we are not to pray for the reprobate , whether they bee knowne to man or not knowne : so also we are bound sometime to pray against them , but especially against such as oppose themselnes maliciously against God , against his truth , and against his Church and children : for such were the persons against whom Dauid praieth so earnestly , and denounceth such fearefull curses and iudgements . As the Pope , Tur●● , Spanyards , and Papists , and other traitors doe . For shall we pray God to blesse and saue those that go about to destroy his Church , his truth , his annoynted , and his children ? God forbid , but that either the Lord would conuert them , or so many of them as doe belong vnto his Maiestie , or els confound them in their mischieuous deuises & practises , when , and how it pleaseth him , that they may not make spoyle of the Lords inheritance . And yet thus farre , the scriptures doe teach vs to pray for the verie knowne enemies of Gods Church , Note . that the Lord would vouchsafe in his mercie to blesse them with temporall blessings , as health , and plentie , and peace for the Churches sake , that is amongst them : which is manifest in Iere. 29. 7. Iere. 29. 7. The Iewes being Captiues in Babylon , are commanded to pray for the prosperitie of Babylon : his reason is this : for in the peace thereof you shall haue peace : which is nothing els but to pray that the Whale may do well , & come safely to the shore , for Ionas his sake which is in his belly , and liueth in hope to be cast vp on land . And what els is this kind of praying , but in policie to reprieue a woman condemned by law , and to vse her well , to saue the childe that is in her wombe , which may proue a profitable member in the common wealth ? But otherwise , if Gods enemies come to inuade , or deale extreamely with Gods seruants , or goe about any wicked enterprise against the Prince , or Countrey , or Gospell , or any Christian professor of the same , we ought to pray against them , and doe what wee can lawfully to suppresse them & roote them out , which is nothing els but to kill a Lyon , that a man may bee saued which is in the Lyons clawes readie and likely to bee deuoured : or to plucke downe one house that is on a fire , for the sauing of many that els are likely to bee consumed : or to pull vp the weedes that the corne be not choked . And further , as it is in these and such like poynts touching manners of men , so ought it also to be in matters of faith and doctrine , which ( if it be not sound , but corrupt and false ) tendeth to the destruction of the faith , & the soules of men , as the sword commeth to destroy the bodies of men . And therefore is commandement giuen by the Lord , that the false Prophet , and seducer of the Lords people should dye the death : and if any come with any other doctrine , then that which is agreeable with the word of God , Saint Iohn sayth , we must neither receiue him to house , 2. Ioh. nor so much as bid him God speede , that is , we must not bee familiar with him , much lesse must wee pray for him , except it bee for his conuersion , if it standeth with the will of God , and not els neither .

Now a little to cleere our selues from the suspition of Pelagian heresie , wherewith some thinke that they are tainted , which deny prayers for the saluation of reprobates , and all men without exception , not respecting the will of GOD , whereunto all our prayers indeede are to be referred . Indeede Pelagius and his followers as they held many very foule and monsterous heresies , so in that matter of prayer they erred most grosly . But that the difference may appeare betweene Pelagius and vs , it will not bee amisse to set downe the words of S. Augustine , as they be gathered by that reuerend and learned man Dan●us in his booke of Heresies , who I belceaue did as well vnderstand S. Augu●●ine , as they that would seeme to make thi● doctrine Pela●ian heresie by alleadging S. Augustine : Destruunt etiam orationes , quas facit Ecclesia , siue pro infidelibus , & doctrinae Det resistentibus , vt conu●rtantur ad Deum , siue pro fidelibus , vt augeatur eis fides , & perseuerent in ea . Haec quippè non ab ipso accipere , sed à seipsis homines habere contendunt , gratiam Dei , qua liberamur , dicentes secundum merita nostra d●ri : that is , The Pelagians doe destroy prayers which the Church maketh either for infidels , and those that resist the doctrine of God , that they may bee conuerted vnto God : or for beleeuers , that their faith may bee encreased , and they may continue in the same : for that they hold that men haue not this grace from God , but of themselues , saying , that our deliuerance is giuen vs according to our deserts . Here wee haue the heresie of Pelagius and his disciples plaine enough : 〈◊〉 for my owne part I hold to be most accursed , and all true Christians fearing God , doe with all their hearts detest , and abhorre it . But let vs see what it is . They will haue no prayers to bee made by the Church , either for the conuersion of vnbeleeuers , or for the confirmation & strengthening of the faithfull . We hold the contrarie ●o them both : for with the true Church of 〈◊〉 we pray for the conuersion of Turkes , of Iewes , of Papists , of Atheists , and al vnbeleeuers , and heretikes , and vngodly men , if they belong to God , and stand with his sacred will : and wee doubt not but that God hath his number amongst them all , which are knowne best to himselfe , for he knewe 7000. in Israel that were no friends to Baal , more then Elias saw . Againe , amongst our selues that professe the Gospel , an vnbeleeuer to day may be a beleeuer to morrow , if his houre be come which God hath set : for all infidels or vnbeleeuers , which is all one , are not reprobates , for some may be conuerted , neither are all called at one houre : therefore charitie bindeth vs to liue in hope of him so long as he liueth , and in hope of his conuersion ( if hee belong to God still I say , which no man knoweth but God himselfe ) we are to pray for him , but still referring our prayers to the will of God . And againe , wee hold it a most necessarie and Christian duetie of loue , to pray for the confirmation of Gods children , and the proceeding and growing vp of the faithfull in faith , and godlines : therefore there is great oddes betweene the heresie of Pelagius and our doctrine .

There is no lesse difference in the reasons , then there is in the propositions : the reason why they denie the prayers of the Church for the conuersion of infidels , and the encreasing of the faithfull , is for that man hath ( as they say ) this grace of conuerting , and abilitie of beleeuing , repenting , &c. of him●elfe , which wee vtterly both denie and defie . But our question is of praying for the saluation of reprobates , and of all men without exception , and our reason is grounded vpon the will of God , and the vnchangablenes of his will . And thus you see beloued , that wee are as farre from the heresie of Pelagius , as they which would charge vs with heresie , are from vnderstanding what Pelagian heresie meaneth . Much more might bee said of this matter , but the large and full handling therof I leaue for those that are more able to performe it then my selfe , as God shall giue them occasion to deale therein . In the meane time , this may serue as a plaine confession of that which my selfe beleeue of that point , according to the worde of God , both for the cleering of my selfe from all suspition of heresie , as also for the better satisfiyng and further confirming of you my beloued in the Lorde Iesus , which are of my congregation which feare God , and are desirous of the trueth : and for your benefite indeed I was principally drawen to the penning and publishing hereof . The Lord giue that blessing vnto it which I could wish : and the God of all mercie and grace confirme and establish your hartes and soules , in the sauing knowledge of his blessed truth ; and grant that your loue may abound yet more and more in all knowledge and iudgement , that you may discerne those things which differ , and allow the best things : and that you may be sincere and without offence , vnto the comming of the Lord Iesus Christ , filled with the fruites of righteousnes , which are by Iesus Christ vnto the praise and glory of God . Reade with your best affections : and assist me with your prayers .

Your seruant for Christ Iesus , William Burton .