Doct. The sin unto death, or the sin against the holy Ghost, we have no warrant to pray for it.

I do not say; that is, I give you no warrant, nor any other of the Apostles, to pray for it, that is, for the good or salvation of them that have sinned this sin. Though Paul bide us pray for all men, 2 Tim. 2.1. yet St. John excepts them that have sinned this sin; and Paul himself is so far from praying for them that he prays against them, 2 Tim. 4.15. Alexander the Coppersmith hath done me much harm, the Lord reward him according to his works. No more dangerous curse, then to be dealt with according to our works. Indeed David sometimes desires to be dealt with according to his works, Ps. 18. but he means according to the innocency of his cause, not of his person; in case of some particular action he may plead so, but if it be spoken at large, in general, that the Lord would reward us according to our works, no more heavy curse; therefore when he prays so against Alexander, 2 Tim. 4.14. he means that God would confound him; whatever he was, no doubt he was a member of the Church, for Paul judged not them that were without, 1 Cor. 5. ult. Whether it were that Alexander spoken of, Acts 19, that bec••ed with the hand, as if he would have pleaded for Paul, and the people esteemed him an enemy to their superstition; or whether it were that Alexander, 1 Tim. 1.20. whom Paul delivered to Satan (as is likely) certainly he had formerly been a professor of the truth, who afterward ⟨p. 429⟩made shipwreck of faith and a good conscience, and withstood Paul, and therefore Paul prays against him. Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation, but that is not likely, he leaving his prayer as exemplary to all after comers. Gal. 5.12. I would that even those were cut off that trouble you, that subvert or undermine you, those he wished they were utterly cut off from Church and Common-wealth. Those false Apostles they would have overthrown the Gospel of Christ, and brought in another Gospel; and because those false Apostles were all alike, the Apostle discerned them to be in a state of damnation, as being enemies to the Cross of Christ, Phil. 3.18, 19.

I doe not say; that is, I give you no warrant, nor any other of the Apostles, to pray for it, that is, for the good or salvation of them that have sinned this sin. Though Paul bide us pray for all men, 2 Tim. 2.1. yet St. John excepts them that have sinned this sin; and Paul himselfe is so far from praying for them that he prays against them, 2 Tim. 4.15. Alexander the Coppersmith hath done me much harm, the Lord reward him according to his works. No more dangerous curse, then to be dealt with according to our works. Indeed David sometimes desires to be dealt with according to his works, Ps. 18. but he means according to the innocency of his cause, not of his person; in case of some particular action he may plead so, but if it be spoken at large, in generall, that the Lord would reward us according to our works, no more heavy curse; therefore when he prays so against Alexander, 2 Tim. 4.14. he means that God would confound him; whatever he was, no doubt he was a member of the Church, for Paul judged not them that were without, 1 Cor. 5. ult. Whether it were that Alexander spoken of, Acts 19, that bec••ed with the hand, as if he would have pleaded for Paul, and the people esteemed him an enemy to their superstition; or whether it were that Alexander, 1 Tim. 1.20. whom Paul delivered to Satan (as is likely) certainly he had formerly been a professor of the truth, who afterward ⟨p. 429⟩made shipwrack of faith and a good conscience, and withstood Paul, and therefore Paul prays against him. Some think he did it as discerning by extraordinary revelation that he was in a state of reprobation, but that is not likely, he leaving his prayer as exemplary to all after comers. Gal. 5.12. I would that even those were cut off that trouble you, that subvert or unddermine you, those he wisht they were utterly cut off from Church and Common-wealth. Those false Apostles they would have overthrown the Gospel of Christ, and brought in another Gospel; and because those false Apostles were all alike, the Apostle discerned them to be in a state of damnation, as being enemies to the Crosse of Christ,

There was a threefold Excommunication in the primitive Church.

1 A mere restraint from the Sacrament of the Lords Supper, of such as were ignorant, till they were better instructed.

2 There was Excommunicatio major, when they cut them off from all fellowship with the Church, from the Word and Sacraments, and Christian communion, and from eating with them. This ought to be inflicted upon notorious, scandalous sinners.

3 Let him be Anathema Maranatha, was a greater curse then any of those; for in the former Excommunication, though they excluded them from their fellowship, yet they ought not to count them as enemies, but might admonish them, and bring them on to repentance, that they might recover themselves, 2 Thess. 3.14, 15. There was hope of such, for they did therefore excommunicate them that they might be saved, 1 Cor. 5.5. And when it was rightly dispensed, it was a notable means to humble them, when they considered, that if the Church saw cause to banish them from their society, God might see much more cause to banish them from heaven. But yet there was a greater Excommunication, Let him be Anathema Maranatha; that is, let him be accursed until the coming of the Lord; surely then their sin is a sin against the holy Ghost.

3 Let him be Anathema Maranatha, was a greater curse then any of those; for in the former Excommunication, though they excluded them from their fellowship, yet they ought not to count them as enemies, but might admonish them, and bring them on to repentance, that they might recover themselves, 2 Thess. 3.14, 15. There was hope of such, for they did therefore excommunicate them that they might be saved, 1 Cor. 5.5. And when it was rightly dispensed, it was a notable means to humble them, when they considered, that if the Church saw cause to banish them from their society, God might see much more cause to banish them from heaven. But yet there was a greater Excommunication, Let him be Anathema Maranatha; that is, let him be accursed untill the coming of the Lord; surely then their sin is a sin against the holy Ghost.

Obj. Some will say, Paul loved not Christ at first.

Answ. True, He speaks not of men without the Church, but within the Church.

Obj. Why, are there not many carnal men in the Church, that love not Christ, that desire him not, that never look towards him?

Obj. Why, are there not many carnall men in the Church, that love not Christ, that desire him not, that never look towards him?

Answ. I take it to be a kind of [Greek or Hebrew], in this slender expression he intends much more then he expresseth; If any man love not; that is, if any man hate the Lord Jesus Christ, if he have partaken in the gifts and graces of Christ, if he have received nor only Baptism, but tasted of the sweetness and goodness of his grace, if after he come to oppose and malign Christ and his ways, Let such a man be Anathema Maranatha.

Answ. I take it to be a kind of 〈non-Latin alphabet〉, in this slender expression he intends much more then he expresseth; If any man love not; that is, if any man hate the Lord Jesus Christ, if he have partaken in the gifts and graces of Christ, if he have received nor onely Baptisme, but tasted of the sweetnesse and goodnesse of his grace, if after he come to oppose and maligne Christ and his wayes, Let such a man be Anathema Maranatha.

Reas. 1. From the despite such persons do to the chief means and help of prayer, one is the Spirit of grace, for the Spirit of grace is the Spirit of supplication, Zech. 12.10. Now they that despite the Spirit of grace, the Spirit is so grieved, that it will not assist us in any prayer we make for such, Heb. 10.29.

Reas. 1. From the despight such persons doe to the chiefe means and help of prayer, one is the Spirit of grace, for the Spirit of grace is the Spirit of supplication, Zech. 12.10. Now they that despight the Spirit of grace, the Spirit is so grieved, that it will not assist us in any prayer we make for such, Heb. 10.29.

Reas. 2. From the like despite they offer to the other principal help of prayer; that is, asking in the name of Christ: upon those two wings our prayers fly up to heaven, viz. upon the mediation of Christ, and the Spirit of grace, with these two they prevail; now these men that sin against the holy Ghost, they make a scorn of Christ, Heb. 10.29. They trample under foot his blood, and put him to open shame, Heb. 6.6. that is, they put him to open and exemplary punishment, as the most notorious malefactor. Now if a man shall know ⟨p. 430⟩Christ, and afterwards hate him, what doth he but show that Christ was a notorious malefactor, and suffered not for other mens sins, but his own? Therefore there is no hope Christ should lend his Name to be a Mediator.

Reas. 2. From the like despight they offer to the other principall help of prayer; that is, asking in the name of Christ: upon those two wings our prayers fly up to heaven, viz. upon the mediation of Christ, and the Spirit of grace, with these two they prevail; now these men that sin against the holy Ghost, they make a scorn of Christ, Heb. 10.29. They trample under foot his blood, and put him to open shame, Heb. 6.6. that is, they put him to open and exemplary punishment, as the most notorious malefactor. Now if a man shall know ⟨p. 430⟩Christ, and afterwards hate him, what doth he but shew that Christ was a notorious malefactor, and suffered not for other mens sins, but his own? Therefore there is no hope Christ should lend his Name to be a Mediator.

Reas. 3. Where Christ is not a sacrifice of propitiation for sins, there be cannot be expected to be an intercessor for such. Now there remains no more sacrifice for such, Heb. 10.27. If the sacrifice of Christ reach not to such, then he will never make intercession for them.

4. From the encouragement God is wont to give his servants in their prayers. He will fulfil the desires of them that fear him, Psal. 145.19. And this is their confidence, that whatsoever they ask in the Name of Christ, they shall receive; and therefore God will not so much dishonour his promise, nor discourage us, as to give us hearts not to pray when we shall be answered; we may pray for wicked men, whom we know not in what condition they are, but then our prayers shall return into our own bosoms, Psal. 35.13. But if men be profest enemies to Christ, then we do not show our selves to be Gods friends, if we show friendship to them, or pray for them, and therefore our prayers will do them no good, and our selves harm.

4. From the incouragement God is wont to give his servants in their prayers. He will fulfill the desires of them that fear him, Psal. 145.19. And this is their confidence, that whatsoever they ask in the Name of Christ, they shall receive; and therefore God will not so much dishonor his promise, nor discourage us, as to give us hearts not to pray when we shal be answered; we may pray for wicked men, whom we know not in what condition they are, but then our prayers shall return into our own bosomes, Psal. 35.13. But if men be profest enemies to Christ, then we doe not shew our selves to be Gods friends, if we shew friendship to them, or pray for them, and therefore our prayers will doe them no good, and our selves harm.