please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
loue Now the proper obiect of true loue is God who by a propriety and excellency is called Loue the liker any are to God and the neerer they come to him the more dearely ought they to be loued and in loue to be preferred before others accordingly in our prayers ought they to be preferred as §. 47. Of praying for Saints 1 SAints who are here in this Text by name expressed to shew that they must most of all be remembred Thus did Christ pray especially for them which were giuen him out of the World And the Apostles remember the Saints by name in their benedictions Reason 1. Of all men these are neerest and dearest vnto God they doe most resemble him in diuine qualities and are best beloued of him 2 God is especially good vnto such for he is a Sauiour of all men especially of such as beleeue 3 They are knit vnto vs by the nearest and firmest bond that can be which is the Spirit of Christ For by one spirit are we all baptized into one body In this respect we are said to haue all one Father to be one Body one Spirit yea to be Christ 4 The promises which are the ground of our prayers doe especially belong vnto them so as with strongest confidence we may pray for them Vse Here see the priuiledge of Saints they especially and aboue all haue the benefit of the prayers of all their fellow Saints For this being commanded to all all the Saints will haue care to performe it yea the Saintâ— alone partake of the benefit of others prayers foâ— though many wicked ones bee prayed for yet thâ— benefit returnes into their bosome who make the prayer as Christ said to his Disciples Mat. 10. 13. If ye salute an house and if it be not worthy let your peace returne to you §. 48. Of praying for Magistrates 2 PVblike persons as Ministers of the Word of whom we shall more particularly speake on the 19. verse and Magistrates as Kings with all that are in authority whom by name the Apostle mentioneth where hee exhorteth to pray for others and Dauid by name prayeth for them saying Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne Vnder these may bee comprised all that haue any publike charge ouer others 1 By reason of their office they stand in Gods roome and beare Gods image and in that respect are called Gods Sonnes yea Gods 2 They are of greatest vse and in place to doe most good and in that respect are as Dauids seruants said of him worth ten thousand others This reason alleageth Saint Paul to vrge this duty that wee may leade a quiet and peaceable life in all godlinesse and honesty whereby he implieth that vnder God they may be an especiall meanes for vs to leade such a life §. 49. Of praying for Friends 3 SVch as God hath linked vnto vs by any outward naturall ciuill bonds as Kindred Alliance Neighbourhood Friendship Office or the like Now the nearer â—hese bonds be the more especially must we pray one for â—other The nearest outward bond is Matrimony therefore husbands and wiues must most especially pray one for another as Isack for Rebecca then parents and children as Abram for Ismael next brothers and sisters as Ioseph for Beniamin masters seruants as Abrams seruant prayed for his Master The blessing which God bestowed on Potiphar for Iosephs sake sheweth that Ioseph prayed for his Master likewise such kindred as are out of the family one for another and neighbour for neighbour friend for friend countryman for countryman c. God hath knit persons together by those outward bonds for the mutuall good one of another that they might be more helpfull one to another In which respect the Apostle calleth these bonds ioynts of furniture or bonds of ministration that is bonds whereby the seuerall parties that are knit together furnish one another by receiuing helpe one from another and conueighing helpe one to another Now prayer is the best meanes wherein and whereby we may be helpfull one to another §. 50. Of praying for strangers 4 STrangers euen those with whom wee haue no acquaintaÌ„ce to whoÌ„ we are bouÌ„d by no other bonâ— then that common bond which passeth betwixt man anâ— man whereby all Adams sonnes are knit together Thesâ— are comprised vnder that general particle all men Indâ—uers Psalmes are Prayers for the Gentiles Abram prayed for the Sodomites Loue extendeth it selfe so far For the Law expresâ— commandeth to loue the stranger to be helpful vnto 〈◊〉 And Christ excellently setteth it forth in the exampleâ— the Samaritan that succoured the wounded man whoâ— he found in the way §. 51. Of praying for enemies 5 ENemies euen those who hate curse hurt and persecute vs. This Christ expresly commanded himselfe also practised for when his enemies had spit out the venome of their malice against him and done what hurt they could vnto him he prayed for them and said Father forgiue them So did his Apostle both command it and practise it For to others he said Blesse them that persecute you Of himselfe he said We are euill spoken of and we pray While the enemies of Stephen were throwing stones at him as thicke as haile stones Hee kneeled downe and cryed with a loude voice Lord lay not this sinne to their charge Thus indeed shall wee manifest true Christian loue to be in our hearts for christianity teacheth vs to ouercome euill with goodnesse The Scribes and Pharises which followed the principles of nature taught to hate enemies So did the heathen in their best moral Philosophy Christians onely those true and sound Christians can attaine to his extent of loue it is impossible for a natural man to loue his enemie truly and intirely none euer did or can doe it but those who haue the spirit of Christ in them §. 52. Of mens failing in praying for others Vse IF in these points of praying for others we obserue how farre most goe we shall find how exceedingly most faile therein and come short of their dutie 1 Not onely Atheists but euen few of those that beare the title of calling vpon God come to this extent of loue to pray for their enemies Many can pray for their friends but who for their enemies I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures are perswaded that it is a duty and thereupon sometimes when their blood is colde and the wrongs of their enemies somewhat out of their minds can say God forgiue them or for forme and custome sake when they heare the Minister vtter this clause of the Letany That it may please thee to forgiue our enemies persecuters and slanderers and to
himselfe cannot find out Hence it followeth that 1 For sinnes past which by his owne or other mens or the Lords meanes are found out and discouered he is truly humbled and giueth no rest to his soule till he haue some assurance of pardon as Dauid 2 For the time present because he findeth the flesh still remaining in him he maintaineth a strife fight against sinne as Paul 3 For future times he is watchfull that he be not ouertaken as in former times as Dauid To this integrity of heart a faithfull man may attaine It is that which wee daily pray for in the third Petition it is all that God exacteth where it is found it is a good euidence of Faith And it is the rather to be noted because it is both an encouragement for a Christian to endeauour to doe what he can knowing that his honest will shall be accepted and also a comfort against his manifold infirmities and imperfections keeping a man from despaire §. 58. Of the Continuance of a good Conscience FOr the Continuance a cleare Conscience which proceedeth from a sound Faith neuer decaieth nor yet standeth at a stay but rather groweth and increaseth as Christ said to the Church at Thyatira I know thy loue seruice faith patience and workes that they are more at the last then at the first The Apostle saith of himselfe That hee endeauoured to that which was before and followed hard toward the marke and thereupon exhorteth others to be so minded This must needs be a good euidence of Faith because Faith is that which receiueth and conueigheth in and from Christ such supply of grace as maketh the beleeuer grow vp thereby Hee that beleeueth in me saith Christ out of his belly shall flow riuers of water of life By their continuance are many which had onely a temporary and hypocriticall Faith discouered who otherwise before they fell away would hardly if at all haue beene discerned That conscience which is thus grounded on Loue accompanied with sincerity and extendeth it selfe to all things which are pleasing to God alwayes is that good and cleere conscience which is so much commended in the holy Scripture he that is assured thereof as the Apostle was Heb. 13. 18. hath a sensible euidence of true Faith Thus wee haue heard how Faith may bee gotten and proued §. 59 Of the issue of ouer-much boldnesse THe third point is how it may be preserued which point is the rather to be deliuered to preuent two extreames whereinto many are ready to fail The one is ouer-secure boldnesse the other ouer-childish fearefulnesse For when men haue gotten and proued their Faith some thorow the pride of flesh are proane to be insolent and too much to boast of it other thorow their weakenesse which also ariseth of the flesh to feare the decay and losse of it The ground of the former extreame is that Faith is an immortall seede which shall neuer cleane vtterly decay and cleane fall away This they know and are able to proue by testimony of Scripture and euidence of reason But though this ground be very sound and orthodoxall yet the collection which is made from thence is vnsound and impious for it crosseth Gods wisdome who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end wherefore wee are exhorted to worke out our saluation though it be in Heauen reserued for vs withfeare and trembling But to preuent that illusion let it be noted that a man if hee make not the better proofe of his Faith may be deceiued and take counterfeit for current a temporary Faith for iustifying Faith which if he doe then his ground faileth for a temporary Faith may cleane drie away as the Corne sowen in stony ground witnesse Simon Magus Demas and many that beleeued in Christ It is likely that they which are ouer-bold neuer thorowly tried the truth of their Faith for one note of true Faith is an holy iealousie lest Faith should decay §. 60. Of losing Faith 2 THogh true Faith cannot totally finally fall away yet it may to their feeling be so farre gone as it will make them with heauy harts to repent their proud boldnesse and carelesse security For 1 It may be so couered ouer and smothered as it cannot be discerned they can for the time haue no assurance of it 2 All the ioy and comfort of it wherewith they were formerly vpheld may be cleane taken away and they euen faint for want of it 3 No fruits thereof may appeare but they be as trees in winter little conscience of any duty dull in hearing Gods word cold in prayer nothing remaining but a formall profession if that 4 Their consciences may proue a very racke a greeuous torture and torment vnto them 5 It is not like to be recouered with a wet finger with a light sigh and a groane but they may call cry and roare againe and againe before they be heard 6 When they recouer it it may be they shall neuer attaine to that measure which once they had if to that measure of the thing it selfe yet not of the ioy and comfort of it they may carry the griefe of this their folly to their graues §. 61. Of the grounds of Scripture against secure boldnesse FOr preuenting these fearefull effects they who are tempted to this extreame must be very watchfull ouer themselues and seriously meditate of those premonitions which tend to this purpose as Let him that thinketh he standeth take heed lest he fall Thou standest by Faith be not high minded but feare Take heed that no man fall away from the grace of God Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God Let vs feare lest at any time by forsaking the promise any of you should seeme to be depriued Watch and prau that ye enter not into temptation If any withdraw himselfe my soule shall haue no pleasure in him Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost for well hee knoweth how prone we are to fall away from grace Lead iron stone or any other earthy heauy thing is not more prone to fall downeward if it be not continually drawne and held vp by some meanes or other nor water more subiect to waxe cold if fire be not kept vnder it then we are to decay in grace if wee bee not watchfull ouer our selues and carefull to vse all good meanes for nourishing and increasing thereof Besides we are subiect to many temptations which are as water to fire they will soone quench the Spirit if we be not the more watchfull and carefull to stirre it vp Yea if once we waxe secure selfe-conceited and ouer-bold wee prouoke God to giue vs ouer to
righteousnesse which the best men euer in this World had was full of crackes and holes full of many defects and imperfections through which Satan would soone haue wounded them euen to death if they had not had this shield As for the secure Protestant if euer hee feele the fire of Satans darts he will find that all the assurance which possibly he can attaine vnto is little enough That poore man which said I beleeue Lord helpe my vnbeliefe And the Disciples which said Lord increase our faith saw that a good hope was not enough As a preseruatiue against this poysonous temptation wee must labour for all the assurance of Faith that wee can §. 90. Answer to Satans suggestion of the damage arising from Faith 4 Suggest FAith is hurtfull to a mans credit honour profit pleasure c. Herein Satan preuaileth with worldlings whose hearts are onely on things here below Answer First the price of Faith yea of one graine of Faith is of more worth then all the treasure in the world this that good Merchant well knew who sold all to buy it Secondly they who are wounded with Satans fiery darts would willingly forgoe all credit wealth and pleasure that the World possibly can giue for a dramme of Faith Thirdly there can be no true credit honour c. without Faith all are sanctified by Faith otherwise they are meere shadowes and shewes §. 91. Answer to Satans suggestion of Mans vnworthinesse 5 Suggest FAith is too good and precious a thing for poore wretched sinners to haue herein hee preuaileth with distressed fearefull Christians Answer For remouing of this wee must remember what was before deliuered of Gods free grace and rich bounty which is not restrained by our vn worthinesse If the Diuell by these or such like meanes cannot keepe vs from getting faith he hath other wiles to wrest it from vs which follow §. 92. Answer to Satans suggestion of mans imperfection 6 Suggest THy Faith is not sound but counterfeit for it is mixed with many imperfections transgressions weakenesses doubtings there is no growth or increase of it many weake Christians are brought hereby to stagger Answer Oft proue thy Faith especially by the causes and by thy loue and true desire to liue honestly Know that euery thing here is imperfect yet that truth and imperfection may stand together striue against these imperfections and vse the meanes for encrease of Faith §. 93. Answer to Satans suggestion of trusting to meanes 7 Suggest THere are meete helps afforded for all distresses why may not men trust to them Is it not good to seeke to the Physician in sicknesse to trust vnto number and prowesse of men in warre and to friends in time of need Thus he maketh many to cast away the shield of Faith their confidence in God and to trust vnto outward meanes as Asa Answer All meanes are subordinate to Gods Prouidence and guided thereby therefore in the vse of them wee must looke vnto God and depend on him and call vpon him for a blessing neither supply of meet meanes nor want of them must any whit lessen our trust in God but to God must all the glory be giuen whatsoeuer the meanes be §. 94. Answer to Satans suggestion of apostacy 8 Suggest THou canst neuer hold out thy Faith will not onely be in vaine but thy latter end is like to be worse then the beginning How many haue fallen away in all ages and daily doe fall away Answer There are meanes to preserue and increase Faith as well as to get it let them be well vsed and thy Faith shall neuer faile Remember Christs prayer for Peters Faith as for others wee cannot so well know the â—oundnesse of their Faith as of our owne §. 95. Direction against Satans stormes IF he preuaile not by any of these or such like subtill suggestions he will try by all the stormes and troubles he can to shake and ouerthrow our Faith We must therefore be like sound Oaken Trees which the more they are shaken the deeper roote they get in the earth and know for our comfort the Diuel can raise no greater stormes then God in wisedome permitteth him God in the end will turne all to our good as he dealt with Iob Iob 42. 10. c. so that if we beleeue we shall surely be established Faith maketh men secure in perils THE SEAVENTH PART The Helmet of Hope Ephesians 6. 17. And take the Helmet of Saluation §. 1. Of the difficulty of a Christian Souldiers Estate EXcellent meanes of defence are those whereof we haue heard especially the last of them yet the Apostle thinketh them not sufficient but proceedeth to set forth other peeces of armour saying And take c. Whence wee may well gather that It is no easie matter to be a Christian Souldier and stedfastly to stand vnto the end against all assaults Many graces are needfull to be added one to another for that purpose One might haue though that when hee had named the shield of Faith he need haue added no more but God who knoweth both our weakenesse and pronenesse to faint and also the power and subtilty of our aduersaries better then our selues seeth it needfull that an helmet be vsed as well as a shield our care therefore must be to vse this also §. 2. Of the Spirituall Grace here meant THis fift peace of Spirituall Armour though it bee not plainely expressed is necessarily implied to be Hope for in another place where hee vseth this metaphor hee expresseth Hope Put on saith he for an Helmet the hope of Saluation What could more plainely be spoken and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe Saluation is thus applied to Hope because 1 Saluation is the maine end of our Hope that which aboue all toher things wee waite for when we come to the possession of it then hath Hope her end and period 2 It is an especiall meanes of attaining vnto Saluation We are saued by Hope This is that coard whereby wee hold fast to Gods promises till they bee all accomplished which will not bee vntill wee enioy saluation 3 Herein lieth a maine difference betwixt the hope of worldlings and Saints their hope reacheth no further then to the things of this life therefore when they die their hope perisheth but these hope for an inheritance immortall c. Therefore they haue hope in their death for if in this life onely wee haue hope in Christ wee are of all men the most miserable Thus hauing shewed what this Helmet of Saluation is I will distinctly shew 1. What Hope is 2 How it differeth from Faith 3 How fitly it is compared to an Helmet 4 How necessary it is 5 How it is gotten preserued and vsed 6 What are Satans wiles against it §. 3. Of the definition of Hope HOpe
Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne which was Iulian called the Apostate §. 43. Of not praying for those who are apparantly reiected 3 FOr those of whom God hath giuen an expresse charge to the contrary and who are expresly and apparently reiected of God if any pray doe they not thwart and gaine-say the reuealed will of God we reade not that Samuel prayed for Saul after the Lord expresly forbade him Had Ieremiah prayed for the people after the Lord said to him Thou shalt not pray for this people neither lift vp cry or prayer for them neither intreat me for I will not heare thee he had transgressed §. 44. Of iudging the sinne against the Holy Ghost THough these two last restraints be expresly mentioned in the Scripture yet we must take heed how we iudge any either to haue committed that sin vnto death or to be reiected of God for the one there is need of an extraordinary spirit for the other of extraordinary reuelation from God Quest What if any shall professe themselues to bee such Answ That is no good ground for vs to iudge them to be such and to cease to pray for them For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost and to be reiected of God and thereupon neither pray for themselues nor suffer others to pray for them These persons commonly haue in them great griefe of heart for that wretched estate wherein they conceiue themselues to be or if their heart be hardned they are greeued for that hardnesse they haue a longing desire to be out of that estate yea they haue a secret loue of God and zeale of his glory though they feele it not for they cannot endure to heare any blaspheme Gods holy Name and truth Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost The best aduice which is first to be giuen vnto such persons is to perswade them that they are more vnfit to iudge of their spirituall estate then a man deepely possessed with melancholly of his bodily health and that the iudgement of so weighty and intricate a matter as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church and not of any one particular man except he had an extraordinary spirit But howsoeuer they like sencelesse patients seeke their owne ruine yet let vs like good physitions and faithfull friends be the more tender ouer them and afford them the best helpe we can both by wise counsell and feruent Prayer Thus much touching the negatiue who are not to be prayed for §. 45. Of the persons who are to be prayed for THe affirmatiue who are to be prayed for is very generall For except those before excepted all of all sorts are to be prayed for Indeed the Apostle in this Text nameth none but Saints yet simply he excludeth not all other but rather more forcibly vrgeth this duty for the Saints as if he had said whomsoeuer ye forget forget not any of the Saints let them especially aboue all be remembred In effect so much is here implyed as is expressed Gal. 6. 10. Let vs doe good vnto all men especially vnto them who are of the houshold of Faith If this place excluded all but Saints and implyed that none but they should be prayed for it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for Wherefore because the two later sort who sinne against the Holy Ghost and who are reiected of God are not by ordinary spirits discerned I may for an ordinary direction say All men liuing on earth are to be praied for So much the Apostle himself expresly auoucheth For in direct termes he exhorteth that Praiers be made for almen All I say whether they be in the Church or out of it called or not called friends or foes publike or priuate persons rich or poore yong or old male or female bond or free of what estate or condition soeuer I will giue particular proofes of these particulars when I declare in what order they are to be prayed for In the meane while note these generall grounds and reasons 1 All are made after the same image of God that we are all are of the same mould all our owne flesh all our neighbours and therefore as other duties of loue so this which is the most common and generall duty of all is to be performed for all 2 Besides for ought we know all may belong to the election of God and so haue a right to the priuiledges of Gods elect Obiect Sure it is that euery one is not elected there alwayes haue been stil are and euer shal be a mixture of reprobats with the elect for this world is Gods field wherin are tares as wel as wheat a sea wherein are bad things as wel as good Yea sure it is that the greater sort are reprobates for few are chosen narrow is the way that leadeth to life and few there bee that finde it but broad is the way that leadeth to destruction and many there be which goe in thereat Answ Though this be most true yet can wee not say of any particular man that he belongeth not to Gods election If he be not now called he may hereafter Though he be now a wolfe he may become a lambe as Paul did Wherefore to resolue this point distinctly al men ioyntly together may not be prayed for because all belong not to Gods election Yet all men seuerally except before excepted may and must be prayed for So as there is not any one excepted There is not any Countrey any sort or condition of people any one man of whom we can say he is not to be prayed for Obiect The Pope of Rome is Antichrist and Antichrist is branded to bee that man of sinne which is a sonne of perdition Answ Wee may not conceiue any particular man to be Antichrist but rather that seate and State where the Pope sitteth or that Hierarchy the head whereof the Pope is or the succession of Popes one after another The ground of prayer is the iudgement of charity and not of certenty Now charity hopeth all things It hopeth that they which are out of Christs fold may in time bee called into it that very persecutors of the Gospell may proue professors of the same I doubt not but vpon this ground and in the forenamed respect that clause in our publike Leiturgy That it may please thee to haue mercy on all men is vsed §. 46. Of the order of praying for others FOr the order of praying for others prayer being one of the most proper and principall effects of loue followeth the order of