it were so many tyrants oppressors and euen sworne enemies of Christ and of the professors of his holie name The Apostle therefore euen meeteth with this scruple bidding them also to pray for them For surely the wickednesse of men can not cause or worke any thing but that neuerthelesse the ordinance of the Lord is to bee loued and praied for And kings and magistrates are ordained of God For euerie power is of God yea euen the wicked Rulers and gouernors are giuen for the sinnes of the people and his iudgements hanging ouer their heades Now in that he saith For kings and for al that are in authoritie might be good matter found and arguments drawne for the defence of the cause and Praier as wee haue set downe For I doe not thinke that verier Reprobates haue liued since the ascention of the Lord then haue beene some contained in this clause where it is said Kings and all that are in authoritie whome the Church from time to time hath praied for And yet as most wicked rebels and apostataes haue fallen away or haue quite renounced or neuer receiued or more cruelly persecuted or more feareâ—ully beene blinded from the waies of the truth and the light of the Lord which liueth and lasteth for euer But because the matter hereof is comprehended in this That praier is to be made for All mankind vniuersally and that such like arguments are comprehended therein Therefore I surcease vpon such occasions and goe forward to my prefixed article and point which is to shew the Reasons why praier should bee made for all men in generall beginning with the Apostle Saint Paule in the third verse aboue who giueth this reason For this is good and acceptable in the sight of God our Sauiour who will that All men shall be saued and come to the acknowledging of the truth This reason conteineth two thinges The one that this kind of praier for mankind and for all men is pleasing to God the other thing is a consequent thereof shewing that it is his will that all men should be saued and come to the knowledge of the truth And therefore such a praier is pleasing vnto God and agreeable vnto his will The first part For this is good and acceptable in the sight of God our Sauiour A good God is not pleased but with good things he is pleased with this praier this praier therfore is a good worke a good thing Early in the morning will I direct my praier vnto thee and will looke vp for thou art the God that hast no pleasure in wickednes neither shall any euill dwell with thee truely hee is kind and louing vnto Israell euen vnto such as are of a cleane heart Bee thankfull vnto him therefore and speake good of his name for the Lord is gracious his mercie is euerlasting and his truth indureth from generation to generation It is also acceptable that is wel pleasing yea it pleaseth him better then a bullocke that hath hornes and hoofes Thinkest thou that I wil eat buls flesh and drink the blood of goates Offer vnto God thankesgiuing Who so offereth me thanks and praise he honoreth me Thou delightest not in burnt offerings the sacrifice to God is a troubled spirit The Lord said vnto Salomon ask what thou wilt that I may giue it thee Salomon said giue thy seruant an vnderstanding heart c. And this pleased the Lord well That he had desired this thing For it was to discerne righteously between brother and brother for the setting vp of iustice and iudgement and for the preseruation of his people So intreat God for his people yea and for all mankind count it not a charitie in praier more then God requireth say not it is a superfluous and foolish charitie to doe it For it is the Lords commandment and such kind of praier is good pleasing and acceptable in his sight and he shall heare it and it shall returne into my owne bosome And this much for the first clause or part The consequent of the reason is a describing of the will of God to be applied vnto thy praier wherby thou shalt know that thou seruest him For hee that calleth vpon him according to his will serueth him And the words be these Who will that All men shall be saued and come to the acknowledging of his truth Some take these words and make them absolute of themselues and apply vnto them sundrie significations according as they may bee taken in diuinitie or according as in some sence and in some respect this way or that way they may be interpreted but that is not much pertinent to this matter For the words are respectiue and are the cheife clause and weight of the reason giuen by the holy ghost establishing that praier For the exhortation concerning this rule of praier consisteth of three parts A proposition the end and effect and a reason The proposition Let praier be made for all men The end and effect That we may lead a quiet life in all godlines c. The reason Thou wilt say Why so and wherfore the holy ghost informeth thee For that is good and acceptable in the sight of God our Sauiour And he confirmeth that by his will who will haue all men to be saued and to come to the knowledge of the truth as if he should say Therefore is it good and acceptable in his sight because he would haue no man cast away but be saued because he would haue no man ignorant of him but all to come to the knowledge of his truth he will not the death of a sinner but rather that he should conuert and liue We need not be afraid to vnderstand the Apostles words I doubt not but the Apostle knew what he wrote for he had a good teacher Let vs therefore take them according to the mind of the teacher And since his mercie stretcheth vnto All men let vs hope and pray that we may be of that number that may receiue and enioy such his mercies laid vp in store for them that loue him But least I may seeme to speake some vnnecessarie thing let me shew by other places of scripture my further meaning and whether the reason of any doctrine or scripture be so necessarie or no or whether I haue spoken cleane from the purpose First then we read in S. Mathew While thoughts did arise in the heart of Ioseph it was said vnto him of the Angell Feare not to take to thee Mary thy wife the reason wherewithal he is confirmed is for that which is conceiued in her is of the holie ghost Againe thou shalt call his name Iesus The reason For he shal saue his people from their sins againe He that abideth in me and I in him the same bringeth forth much fruit The reason For without me can ye doe nothing Againe the true worshippers shal worship the father in spirit and truth The reason For the father requireth euen
loue of fruits of righteousnesse might be more thought vpon embraced and followed But howsoeuer it commeth to passe it goeth with vs far otherwise And as a bird may be snared by a little twig that he cannot flie so we in these daies by some inferior matter or question of lesse importance are drawne away from the greater points as Iudgement Mercie Fidelitie and Innocent life That the cleare light of the Gospel in the fruits and actions of righteousnes and true holinesse wherein we should walke all the daies of our life caÌ„not gloriously make shew or shine forth amongst vs. When souldiers haue their charge what exploit to take in hand and now to that purpose march in the face of the enemie from this fierce and resolute minde to be calmed with a toy or withdrawne with a false alarum or stopped by some conceit sodainly happening is an infallible presumption and information that the princes cause is not regarded they themselues are not trained and expert as they ought to be and that each man regardeth neither his own neither yet his brothers life So is it in the militarie profession of a christian knight and souldier The cause we haue in hand is Christs to professe his name to walke in his waies From this if we be caried either by entisement or by â—alse persuasion or by impertinent questions we shew our selues not to regard â—iâ—her the cause or our bâ—ethren or the Lord that bought vs. And sure his example who is that worthie captaine and Lion of the tribe of Iuda is worthie the marking and the following who for the ioy that was set before him indurâ—d the Crosse and despised the shame and is set on the right hand of the throne of God So should we little esteeming the things of lesse importance with constancie fight the good fight of faith and runne with pacience the race that is set before vs looking vnto Iesus the authour and finisher of our faith that we might take hold of euerlasting life in him that liueth and reigneth for euer Amongst other things and points of this sort that trouble many is this one Namely concerning praier for All men And some say we ought to pray for all men and some say we ought not From thence they grow to reason concerning Predestination and Election so of Calling and Reprobation then to discerne this mans woâ—kes and that mans life to salute this man and let the other passe Lastly to conclusions of their owne without feare or without regard to discern eitheâ— how or of whom or to what end the worde of God be pronounced spoken or diuided That I might somwhat therefore relieue such mens ignorance of which sort some it may be haue mooued me to write and also shew what I haue preached therin for the benefite of the congregation wherein I am from time to time I haue taken in hand to commit this discourse to the open view bearing alwaies this minde that what I haue well spoken to the glorie of God to persist therin and to confirme the same if contraâ—ily I haue spoken amisse to bee the first also in my congregation to retract the same For God forbid any Minister should liue in a flocke to corrupt to abuse or to destroy the flocke whereof the holy Ghost hath made them oueâ—seers to feed the Church of God which he hath purchased with that his owne blood Now in handling of this question I see many difficulties to ensue On the one side if I saie Pray for all men then they will say What shall become of the Reprobates Beholde one that praieth for reprobates All men shall not bee saued And all men are not to bee praied for On the other side if I say All are not to be praied for I feare I shall speake against the truth against the Church of God against scripture it selfe In this dilemma therefore I will follow the mind of the Prophet I will stand vpon my watch and hearken what the Lord will say and whatsoeuer the Lord in his worde saith vnto me euen that will I speake Saint Augustines counsell is good Sileant humanarum contentionum animosa perniciosa certamina inclinemus aurem verbo dei Let the lustie and dangerous quarrels of humane contentions keepe silence let vs encline our eare to the worde of God Some haue said That it is a superfluous thing to pray for all men That such men are more charitable in praier then God would haue them to bee That they doe more worke than euer the Lord required That it is a superfluous and foolish charitie And therfore one in acertain booke setteth down this state on the question But now for the better satisfying of those which haue beene troubled about this matter and desired resolution at my handâ— for the remouing of their doubts we wil 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 we can go by Your question beloued in the Lord is whether it be lawfull to pray for all men or no. Yea euen for the verse reprobate whom God haâ—h reiected in his eternall counsell that they may be saued in the day of the Lord. For that is the state of the quâ—stion indeed To which my answere is That al men being taken in that sense we are not Nay wee ought not to pray for all because all shall not be saued In these words first there is a satisfying promised and that according to the best rule which is the Word and it is wâ—ll if it be performed Secondly the question is set downe which I mislike for sundrie causes First it comprehendeth in it too many things to bee comprehended in one queston As Praier All men Râ—probates Reiection Eternal counsel of God Saluation in the day of the Lord And euerie one of these will moue manie a question Also it containeth a diuision of the question and so in part to import a resolution As when mankind is diuided in the question into Elect Reprobate which sheweth not plaine dealing and the question not indifferently propounded which thing should be obserued Thirdly it is farre from the nature of a question in art For Questiones sunt aut simplices aùt coniunctae Simplices fiunt de re sumpta cum verbo est secundo adiacente vtan homo sit Coniunctae complectuntur subiectum praedicatuÌ„ distinctum à verbo est vt An homo sit risibilis We are allowed but small allowance for â—he putting forth of a question and not to farce in as much as we list For a simple question is short and containeth no more than maâ— expresse the thing that is spoken of As An sit fides wâ—ether there be faith or no. And the compound question hath but the nature of the proposition As An fides sit iustificans that is whether faith be iustifying or no. And therefore a question must
onlie And againe Paul by my iudgement simplie commandeth as oft as publike praiers are made to make supplications and to intreat for all men yea euen for them which for the present time haue no coniunction or fellowship with vs. And againe when Saint Paule commaundeth vs to pray for all men he giueth vs to vnderstand that we must exercise our charity one towards another desiring God to be mercifull to all and to gather vs togither into his heauenly inheritance seeing hee hath made and fashioned vs to his owne Image Also following Yet notwithstanding his mind was to shewe that we must not onely pray for the faithfull which are our brethren alreadie but for them that are very far off as the poore vnbeleeuers although there seeme to be a great distance and a thicke wall betwixt both yet must we notwithstanding haue pitie on their destruction to the end that we might pray to God that hee would draw them vnto him And in the next sermon We haue shewed already what Saint Paules meaning is in this place that is to say That the faithfull pray not onely for the bodie of the church but generally for all men as our Lord Iesus Christ exhorteth vs also to doe good to them that persecute vs and pray for them that curse vs. For what know we whether it will please God to haue mercie vppon them or no and bring them to the way of saluation For we ought to hope well of them seeing they are created to the image of God And seeing our saluation commeth onely for the meere and free goodnes of God why will hee not do the like to them which now are in the way of damnation as wee were Therefore the faithfull ought to haue care of them which are not yet ioyned to them but are rather their deadly enemies Thus farre master Caluin comprehending all mankind and infidels whatsoeuer to pray for them in hope for we know not whether the Lord will do as much for them as he hath done for vs seeing hee created them to his owne image and similitude The note that Beza giueth is thus Vbi absoluit quae ad doctrinam spectant c. Hauing absolued and dispatched those things which appartaine to doctrine he speaketh now in the second place of the other part of the ministerie of the word that is of publike praiers and first of al declaring this question For whom we ought to pray He teacheth that we must pray for All men Yea and especially for all maner of magistrates Lastly Tremelius thus translateth the wordes Prò quibusuis hominibus prò omnibus hominibus He translateth them Prò omnibus filijs hominis That is That praiers supplications c. be made for All the sonnes of man And these few shall suffice for the late Interpretours and for the sence of the wordes All men In consideration whereof we see the Apostles rule expounded That praiers are to be made for All men for vniuersall mankinde for all the world for all manner of men for all men in generall for all the sonnes of man Since that therefore it is a rule taught vnto the Church of God by the Apostle That praiers and supplications should bee made for all mankind I see no cause why I may not say and conclude with Saint Augustine Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem ad Deum orandum vel ipsum clara voce orantem vt incredulas gentes ad fidem suam venire compellat non respondebis Amen An etiam huius fidei sanitati contraria disputabis Nunquid beatissimum Cyprianum in hoc errasse clamabis vel susurrabis vbi prâ— inimicis fidei Christiana vt etiam ipsi â—d eam conâ—ertantur orare nos docet c. Wilt not thou when thou shalt heare the Priest of God at the Aultar of GOD exhorting the people to pray vnto the Lord or when thou shalt heare him himselfe with a loud voice praying That it please him to compell in and driue vnto the faith and make to come the vnbeleeuing people and nations Wilt not thou answere Amen And wilt thou dispute contrarie things against the soundnes of this faith wilt thou crie out or priuily whisper that blessed Cyprian erred herein whereas he teacheth vs to pray for the enemies to Christian faith that they may be conuerted brought home thereunto Lastly wilt thou blame Paul the Apostle hauing such kind of praier for the Iewes infidels concerning whom he saith Brethren my hearts desire and praier to God for Israel is that they might be saued Thus farre saint Augustine To conclude then the first part we haue found a rule out of the sacred scriptures That we may pray for All men And what maner of All men we haue sufficiently heard I see therfore no cause but I may thus end For whom soeuer the Lord commaundeth vs to pray for in our publique praiers for them we may safely pray But the Lord by the Apostle saint Paul commandeth vs in our publique praiers to pray for All men for vniuersall mankind for All men in generall for the sonnes of man Therefore we may pray for All men for all men in generall for vniuersall mankind for the sonnes of man Of the second part concerning the Reasons NOw we come to the second part that is to the Reasons why all men should be prayed for and wee will first set downe the rule and so grow on to our purpose 1. I exhort therfore that first of all Praiers supplications intercessions and giuing of thanks be made for All men for kings and for all that are in authoritie 2. That we may lead a quiet and a peaceable life in all godlinesse and honestie 3. For this is good and acceptable in the sight of God our Sauiour who will that all men shall bee saued and come vnto the knowledge of the truth These wordes containe especially three things First the exhortation or commaundement concerning praier in the Church and for whom in the first verse according as I haue set downe Secondly the end and effect that may come thereof in the second verse To lead a quiet life c. Thirdly A reason of such kind of praier For it is acceptable in the sight of God c. in the third verse Concerning the exhortation or commaundement which is the first verse hath beene sufficiently spoken that is That it is a commaundement that praier be made for all mankind in generall publiquely and vniuersally in the Church and congregation yea for kings and for all that are in authoritie vnto whom any dignitie or ciuill function is committed For Christians might thus thinke That they ought not to pray for them which conferre and bestow all their riches and power to withstand the Gospell and the kingdome of Christ Iesus which thing before all things is to bee sought For Rulers how many so euer they were at those times were euen as
were in authoritie who might bee thought through pride and worldly pompe to abhorre from the humilitie of Christian faith Therefore saying For this thing is good before God our Sauiour That is that euen for such praiers be made Forthwith That he might take away desperation he addeth who will haue All men to bee saued and to come to the knowledge of the truth For this thing the Lord iudged to bee good That at the praiers of the humble hee might vouchsafe to giue health and saluation to such as were in authoritie And again the same Father Remota tamen ergò hac discretione quam diuina scientia intrà secretum iusticiae suae cōtinet sincerissimè credendum est atque profitendum Deum velle vt omnes homines salui fiant Yet therefore this discerning set apart which the wisdome of God containeth within the secret of his owne iustice we are most sincerely to beleeue and to professe that God would that All men should be saued Saith Saint Augustine After the Apostle had said and charged to pray for euerie man and all that are in authoritie That he might take away desperation hee added Who will haue All men to be saued This saith he he speaketh that none should despaire And againe leauing Gods secret discerning and iustice to himselfe we must sincerely beleeue That God would that all men should be saued So then these fathers diminish nothing of the Lords commission Pray saith one as God commaundeth If hee will saue all pray thou for all He will saue all saith an other but thou must keepe the condition and draw neere vnto him Lastly These wordes who is the Sauiour of all men c. are added to take away desperation So these fathers nothing diminish the nature of the wordes but make consideration how they bee applied concerning praier for all mankind in generall But let vs heare later writers and what they haue thought First therefore maister Caluine speaketh thus hereof Sequitur deinde huius secundi membri confirmatio Quia velit Deus omnes homines saluos facere Quid autē magis aquum quà m vt huic decreto vota nostra subseruiant Postremò autem deo cordi esse omnium salutem demonstrat quià omnes ad veritatis suae agnitionem vocat Argumentum est à posteriori nam si dei potentia est Euangelium in salutem omni credenti Rom. 1.16 certum est inuitari omnes ad spem vitae aeternae quibus Euangelium offertur Afterward followeth the confirmation of this second member because God will saue All men Then what is more right then that our praiers should readily serue at that our Lords decree Lastly he sheweth that the saluation of all men is well pleasing vnto God because he calleth all men to the acknowledging of his truth It is an argument Aposteriori For if the gospel be the power of God vnto saluation to all that beleeue Rom. 1.16 it is most certaine that all are inuited to the hope of eternall life vnto whom the Gospell is offered c. Master Caluin here inioyneth vs to pray as the Lord commaundeth That the saluation of all is pleasing vnto God That all are inuited to whom the Gospel is offered Also in his sermōs thus he writeth This is the reason why S. Paul vseth this argument that God would haue all the world to be saued to the end that as much as lieth in vs we should also seeke their saluation which seeme to bee as it were banished men out of the kingdome of God especially at such time as they are vnbeleeuers And againe a little following And indeed we see how holy writ doth greatly set forth this adoption that God had made of this people of the Iewes But S. Paul commandeth vs to pray for all the world and so not without cause addeth the reason which is here set downe to wit Because God will haue all men to be saued Also afterward For why are we in this world but onely to set forward the good will of God as much as we can Thus maister Caluin Wee must pray as the Lord decreeth The health of al is wel pleasing to God All are inuited to whom the gospell is offered We must seeke the saluation of all Wee must set forth Gods will We must pray for all the world And out of the Siriac the words are thus translated Qui vult vt omnes filij hominis seruentur sese conuertant ad cognitionem veritatis c. Who wil that all the sonnes of man be saued c. So translating all the sons of man for that which we say All men And master Bullinger hath thus Christianorum enim est imitari exemplum dei patris Iesu Christi filij sui Ille autem sinit solem suum oriri super bonos malos pluit super iustos iniustos Mat. 4.53 Hic vero etiam prò persequútoribus orauit Luk. 23.34 Gentiles in sacris suis deuouent Christo addictos at Christiani prò vniuersis hominibus etiā inimicis peccatoribus orare debent It is the part of Christians to imitate the example of God the father and of Iesus Christ his son For the one suffereth his sun to shine forth vpon the good and the euill and sendeth his raine vpon the iust and vniust and Christ also praied for his persecutors The Gentiles in their rites curse such as professe Christ but Christians must pray for All men vniuersally euen for their enemies and sinners And Erasmus thus interpreteth Last of all let thanks be rendred vnto him c. And let these be done not only for the Christians but for all manner of men also lest Christian loue should appeare to bee but a streit-laced loue as though it fauoured none but of his own sort but let it be extended abroad in most large manner after the example of God both to the good and to the bad like as he being perfectlie good and beneficiall to al as much as in him is bestoweth his sun to shine vnto the iust and also to the vniust And in as much as God giueth publike quietnes by means of Ethnick rulers it is reason that thanks be rendred also for them And it is vncertaine to vs whether that ruler being a wicked image worshipper shall in short space receiue the gospell for that cause Christian loue wisheth the saluation of all The Iew loueth the Iew the brother loueth the brother c. This is not a gospell-like loue but that is a gospell-like loue that loueth the godly for Christ and loueth the wicked that they may once repent and turne vnto Christ. And praier is to be made not only for the whole generall sort of men but also especially for kings c. Againe Christ is the Sauiour of all he excludeth none from saluation he bringeth the light of the gospell vnto all c. Also If the common father of al sent him to saue
the iniquitie of vs all he hath taken away the sinnes of the world God loued the world Go into all the world he will all men to be saued and come to repentance he hath shut vp all in vnbeleefe that he might haue mercie vpon all God is wonderfull in his worke whom he calleth and whom he chaungeth Therefore I thanke him saith Saint Paul which hath made me strong that is Christ Iesus our Lord For he counted me faithfull and put me in his seruice when before I was a blasphemer and a persecuter and an oppressour but I was receiued to mercie c. Againe Be not deceiued neither fornicators nor idolaters nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extorcioners shall inherite the kingdome of God And such were some of you but ye are washed but ye are sanctified in the name of the Lord Iesus and by the spirit of our God Also the Ephesians dead in sinnes and trespasses walking according to the course of this world after the prince that ruleth in the aire euen the spirit that worketh in the children of disobedience c. You hath he quickened saith the Apostle Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as well as others c. but God which is rich in mercy c. hath quickened vs c. Now then they that will profite in the schoole of Christ. Behold he freely sendeth to all people to all nations to all creatures to the good to the bad to as manie as ye can find to the high waies to the lanes to the laden to the oppressed to al the world to blasphemers fornicatours adulterers and idolaters to men dead in sinnes possessed of Satan children of the world children of wrath and disobedience That none should despaire that none should be discouraged that all should draw neare vnto him That hee might doe vnto them as he did to the Corinthians to the Ephesians to wash them and sanctifie them by his spirit that they beeing once farre off might be made neare by the bloud of Christ that they might be no more straungers and forreiners but Citizens with the Saints and of the household of God And for this cause as a learned man saith The nations are so often inuited to laud and to glorifie God both in the Psalmes and Prophets as in the 117. Psalme Praise the Lord all ye nations praise ye him all ye people For his louing kindnesse is great towards vs and the truth of the Lord endureth foreuer And a-againe Let the people praise thee O God let all the people praise thee And further to the great comfort of all those that seeke the Lord while he may be found The Lord is no lesse bountifull towards halt lame blind and dead miserable man in perfourming of his mercies then he is in promising But according as it is said The Lord is full of compassion and mercie long suffering and of great goodnesse Hee will not alway bee chiding neither keepeth he his anger for euer Euen so walketh he and dealeth with his children We know how like a louing Father he reasoned with Abraham with dust and ashes to haue condiscended to his request if there had been but ten good men How inuiteth hâ— his people Israel to be conuerted vnto him If a man put away his wife and she go from him and become another mans shall he returne againe vnto her Shall not this land be polluted But thou hast plaied the harlot with many louers yet turne againe vnto me saith the Lord. And againe Thou disobedient Israell returne saith the Lord and I will not let my wrath fal vpon you For I am mercifull saith the Lord and will not alway keepe mine anger Let vs looke vpon examples It was taught vnto Peter Whosoeuer shall denie mee before men him will I also denie before my father which is in heauen But Peter which was taught this doctrine denied the Lord with an oath yea with cursing and swearing That he knew not the man but the Lord forgaue him David sate in the throne of iustice and iudgement yet to make way vnto his wicked lust he tooke Bersabe killed Vrias with the sworde of the Ammonites made the enemies of God to blaspheme his name wrought great wickednesse in the sight of the Lord in numbring the people yet the Lord pardoned him King Manasseâ— led the people in abhominations fiftie and fiue yeares And when he was in tribulation he besought the Lord his God and humbled himselfe exceedingly before the God of his Fathers and made intercession to him and God was entreated of him and heard his praier Out of the woman sinner the Lord cast out seuen Diuels Yea despairing is not cast vpon Simon Magus that great bewitcher of the people but that the Apostle saith vnto him Repent therefore of thy wickednesse and pray God that if it bee possible the thoughts of thine heart may be forgiuen thee c. But I surcease vpon the multitude of examples and conclude with Dauid that thus burst forth in his wonderfull strait Let vs fall now into the hands of the Lord for his mercies are great c. Let vs in all the imperfections of this life draw neare vnto him who so louingly inuiteth vs saying O ye disobedient children returne and I will heale your rebellions Let vs most gladly and readily answere Behold wee come vnto thee for thou art the Lord our God And for these his mercies his name be blessed and praised for euermore But now wee come to the last part concerning praier the will of the Lord being so manifestly set downe as before I doubt not but according to the same will it is very plaine and euident to discerne for whom wee ought to pray and on the other side the vanitie of those that haue coined formes of praier herein contrary to the good will of God doth appeare also When Moses was about the work of the tabernacle of the Lord and to finish the same he was warned by God See said he that thou make all things according to the patterne shewed thee in the mount so I doubt not but the Apostle being a minister of a better testament which is established vpon bettâ—r promises would ordeine publique praier for the church of God according to the mind of Christ and the wisedome from aboue reuealed vnto him As if he should reason Is it thy mind O Christ to call in halt lame blind maimed Wilt thou in mercie bring in the fulnes of the Gentiles shall theeues adulterers and Idolaters bee chaunged and sanctified vnto thee shall thy holy commission of the word and sacraments for the subduing of the kingdome of sin for the working of faith in thy children goe forth to
all the world to euery creature shall the word be thy power to saluation to all that beleeue of the Iew first and also of the Gentile Shall the Apostles then goe into all the world and shall I be an Apostle of the Gentiles to set forth these glad tidings amongst them surely then shal I teach the vnrighteous thy waies and sinners shall be conuerted vnto thee And then let the Gentiles praise God for his mercie as it is writen For this cause I will confesse thee among the Gentiles and sing vnto thy name And again he saith Reioice yee Gentiles with his people And again Praise the Lord All ye Gentiles and laud ye him all ye people together And againe Esaias saith There shall be the root of Iesse and he that shall rise to raigne ouer the Gentiles in him shall the Gentils trust Then O Lord shew thy seruants thy worke and their children thy glorie And the glorious maiestie of the Lord our God be vpon vs prosper thou the worke of our hands vpon vs O prosper thou our handy work Let me care for all congregations let mee learne in what estate so euer I am to be content let me be made all thinges to all men that I might by all meanes saue some And first then I giue in precept vnto thy church concerning the truth of thy word and doctrine and I say vnto Timothie So doe that thou warne some that they teach none other doctrine neither that they giue heed vnto fables and genealogies which are endles which breed questions rather then godly edifieng which is by faith For the end of the commandement is loue out of a pure heart and a good conscience and of faith vnfeined c. Then after ye haue had a special care for the soundnes of the truth and wholsome doctrine I exhort that first of all supplications praiers intercessions and giuing of thanks be made for al men For kings and for all that are in authoritie c. For this is good and acceptable in the sight of God our sauiour who will that all men shall be saued and come vnto the acknowledging of the truth Thus the Apostle according to the instruction giuen vnto him establisheth not only in the church of Ephesus but in the same in the whole church of Christ that there be not only sound doctrine established but also publike praier for all estates and all mankind vniuersally For God inuiteth them and calleth them to bee partakers of his sauing health And great reason it should be according to the patterne set downe and will of the Lord the maine ground and foundation whereof is this To whomsoeuer the word and sacraments doe belong for them we ought to pray But the word and sacraments doe belong to all the world to all nations to all creatures Therefore wee ought to pray for all the world for all nations for all creatures The Apostle in this calling counteth it not a time to desseuer them whom God in the participation of his promises of his word and sacraments and in the preaching of the acceptable yeare of the Lord hath ioined and knit together and therefore would that all might be praied for vnto whom this mercie of the Lord is offered He doubteth not but the foundation of God remaineth sure and hath this seale Tâ—e Lord knoweth who are his but in this charge that is laid vpon him who is offended and S. Paul burne not and therefore according to the will of the Lord he would haue all know him and come vnto the truth Againe the Apostle by the spirit of the Lord saw the wonderfull effects that should grow and spring from the preaching of the gospell For thereby and by the preaching of the same the fierce lions shall be tamed and made meeke and humble the wolfe and the lambe shall feed together the people that dwell in darkenes shall behold the true light all nations shall see the saluation of our God For this wonderfull worke and building of the Lord hauing the foundation in the great loue of God towards vs is dispensed first by Preaching and Hearing whereby in the effectuall working of the spirit from aboue faith is fashioned in vs For without faith it is impossible to please God Then are we buried with Christ by Baptisme into his death that like as Christ was raised vp from the dead to the glory of the father So we also should walke in newnes of life For to walke in newnes of life is to be to the glorie of the father also according as it is said Let your light so shine before men c. Now then that the law of the spirit of life which is in Christ Iesus hath freed vs from the law of sin and death we must haue our Education in the word and sacraments that wee may grow from faith to faith That wee may ioine vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patiâ—nce godlines and with godlines brotherly kindnes and with brotherly kindnes loue that we benot vnfruitfull that Christ Iesus may dwell in vs that we may auoid the danger of sinne that we may be sober and watch for the aduersary as a roaring lion goeth about seeking whom he may deuour him we must resist stedfast in the faith And therefore oft hereunto we must ioine the exercise of the faithfull the participation of the holie supper of the Lord to set forth the death of the Lord till his comming And especiallie herein the ministers of the Lord must not be straunge but to be oft with the people of God partakers and receiuers That the flocke by their example may be more stirred and moued highly to esteeme of the sacraments and the ordinance of God in his church And therfore as one saith Qui autem pastores raro communicant exemplo suo faciunt vt sacramenta veniant paulatium in comtemptum And those shepheards which seldome communicate by their example bring to passe that by little and little the sacraments grow into contempt Herein is also daily rising againe and comming to the Lord to say vnto him Forgiue vs our trespasses And O Lord though our sinnes testifie against vs deale with vs according to thy name for our rebellions are many we haue sinned against thee O the hope of Israel the Sauiour in the time of trouble why art thou as a stranger in the land as one that passeth by to tarrie for a night Why art thou as a man astonied and as a strong man that cannot helpe Yet thou Lord art in the midst of vs and thy name is called vpon forsake vs not c. And the most effectual power of the word preached vnto vs appeareth herein also For in it hope is confirmed and by hope wee are saued by the same worde faith is established and the victorie
videtur eos fide priuare Atqui solutio haec modestis lectoribus vt spero satisfaciet generalibus principijs â—ulios quibus iubet deus indignos quoque misericordia prosequi non prorsus fide carnisse quamuis in ipsa specie frustrata eos fuerint opinio Prudentèr alicubi Augusâ—inus Quomodo inquit fide orant sancti vt petant à Deo contrà quam decreuit nempè quia secundum voluntatem eius orant non illam absconditam incommutabilem sed quam illis inspirat vt eos exaudiat aliâ— modo c Although these holy men suffered repulse yet it seemeth a hard point to depriue them of faith And this solution as we hope shall content modest readers That those holy men fetched the ground of their praiers from those generall principles wherein wee know God commandeth to prosâ—cute euâ—n the most vnworthie persons with mercie and fauour and not that they altogither wanted faith although in â—utward shew their mind and opinion failed them Most wisely hath Saint Augustin in a certaine place How saith he do the Saints pray in faith as when they aske of God euen against that veâ—ie thing which he hath decreed Sure for this cause for they pray according to his will not that hidden and vnchaungeable will but euen that which he inspireth them withall that he may heare them to effect some other way And as before we set downe the praier of our sauiour Christ wherein he beheld the secrets of God in wonderfull election towards his flock and those which his father had giuen him out of the world so as he was the Lord and knew all things yet he sanctifieth this holy calling with his praier praieng for his enemies and persecutors saying Fâ—ther forgiue them for they know not what they doe As before he had giuen a doctrine Doe good to them that hate you and persecute you Pray for them which hurt you c. Euen this very doctrine he practiseth in his owne praier And he not only forgiueth the reuengement but commendeth their saluation vnto his heauenly father of whom he so cruelly was pierced and tormented And S. Steuen imitateth herein our sauiour Christ who when hee was stoned praied vnto the Lord saying with a loud voice Lord lay not this sin to their charge So mercie pardon and repentance is praied for euen for those most cruell enemies of the Lord and his saints of some of whom yet no doubt it was said By hearing ye shall heare and shall not vnderstand and seeing ye shal see and shal not perceiuâ— For this peoples heart is waxed fat and their â—ars are duâ—l of hearing and with their eies they haue wincked lâ—ast they shouâ—d see with their eies and heare with their ears and should vnderstand with theiâ— hearts and should returâ— aâ— that I might heale them So then herevnto are we called For Christ also suffered for vs leauing vs an ensample that wee should follow his footesteppes who did no sinne neither was their guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously to whose example grant mercifull father that we may more and more be confirmed To conclude then concerning this point namely of praier in Calling I haue somewhat at large set it down that it may be the better thought on and regarded For we haue heard of the Caller the merciful God of the cause his great loue mercy and bountie of the persons called Al the world euery creature of the means of calling his Gospell his truth word and sacraments also the effects of calling and the reasons whereupon the praier of the Apostle in praying for al men is grounded and established Lastly that we do good to all men that we worke in loue that we walke in loue that we iudge in loue that we pray in loue according â—o the examples set downe I end therefore this point with this saying of that excellent learned man M. Bucer who vnto those that labour in the haruest of the Lord giueth this most effectull exhortation Verùm dominus nobis misteria electionis suae patefacere non vult sed mandat nobis vt eamus in mundum vniuersum suumque euangelium praedicemus omni creaturae In mundam vniuersum dicit omni creaturae Itaque nobis hoc in omnibus hominibus satis causae esse debet vt ipsos ad vitam aeternam omni fidelitate quaeramus quòd à deo conditi deique creaturae sunt Atque ideò dominus etiam commune pâ—suit nomen Omni Creâ—turae But the Lord our God wil not make knowne to vs the mysteries of his election but commandeth vs that we goe into the vniuersall world and that wee should preach his gospell to euery creature this thing therefore should bee cause inough vnto us concerning all men That wee with all faithfulnes seeke them out to the way of eternall life For that they be the workemanship of God and be his creatures and for this cause also the Lord gaue foorth this common name Euerie creature The fourth part Of the practise of the Church NOw in the fourth part we come to the practise of the church of God from time to time concerning this kind of publike praier The counsell of the Lord by the Pâ—ophet is herein most profitable for vs. For thus saith the Lord Goe into the streets consider and make inquisition for the old way and if it be the good and right way then goe therâ—in that you may find rest for your soules c. So let vs goe into the way of the fathers of auncient churches and let vs see how they haue praied and I doubt not but for this matter wee shall rest whereon to stay our selues From the mouth of our sauiour Christ concerning this For whom wee ought to pray I find set downe thus Orandum porro esse non tantum pròse verumetiam prò alijs ex oratione quam vocamus dominicam liquet And moreouer a man must pray not onely for himselfe but also for others as appeareth by that praier which wee call the Loâ—ds praier It should seeme that this question For whoÌ„ we should pray hath not ben so much doubted of for S. Basil thus hath Orandum esse pro subditorum profectu illius nomine gratias agendas That we ought to pray for the amendment of the people or subiects and to giue thankes to God in their name And a learned man â—etteth it down after this sort Pâ—ò quibus orandum est prò nobis ipsis prò alijs prò impetrandis bonis auertendis malis quibus precamur publice priuatìm Sicut saluator noster in oratione dominica docuit panem nostrum c. For whom ought we to pray Both for our â—elues and for others for the obteining of good things and the turning away of euils for
authoritie that wee may lead a quiet life in all godlinesse and honestie Hitherto haue we spoken concerning the praiers of the Church Namely of the Lords praier and of the rule of the Apostle set vp vsed and followed and that they comprehend in them the hearty desires of the Church and Gods children for the propagation of the Gospell the conuersion of mankind That all nations may vnderstand and see the saluation of our God Now then these things being so and that the praier of the sonne of God was of such account as to bee repeated in the Church and the rule of the Apostle obserued alike with all fidelitie how dare some amongst vs say That the Lords praier is not to be said or not to be repeated The Lord saith Pray thus The Apostles did as he commaunded The Church of God customably praieth it and we in these latter daies come and disdaine the same On the other side Saint Paules rule to pray for all men A rule of publique praier in the Church of God from the Apostles And we in these latter dayes say All men are not to be praied for Thus wee fleete and are carried about with euerie blast of doctrine not searching the causes or foundations thereof Now therefore say After these examples thus shewed and practised by the Fathers how should the Church of England haue set downe her publique praiers Truely to answere vnto God learnedly for example vnto others faithfully for the edifying of simple ones How I say should they religiously haue set them downe for those purposes if they had not followed the example of Christ of the Apostles and of the Fathers walking in their steppes And therefore I do verily thinke that the holy and reuerend Fathers so setting them downe as in our common praier booke appeareth sawe farre more into the state of the primatiue Church and so successiuely in the church of God then many a one that reprehendeth or findeth fault in these dayes We end the ministration of the Sacrament of the holy Supper of our Lord and the Sacrament of holy Baptisme with the Lords praier Haue not the Fathers receiued it by practise Saith not Saint Augustine as it is before speaking of the Sacrament Quam totam petitionem ferè omnis ecclesia dominica oratione concludit All which petition the whole Church almost concludeth with the Lords praier And haue not they discharged themselues like good men in following the patterne of the ancient Church and of the Church of God Againe we pray in the Letâ—nie That it would please thee to haue mercie vpon All men Also we pray Haue mercie vpon All Iewes Turkes Infidels and heretikes c. Doth not the Lord so commaund to pray for our enemies to pray for them that persecute vs Saith not Saint Paul Pray for all men Shall not this bee a rule for Gods Church as long as we liue Nescieâ—tes quis ad numerum praedestinatorum quis ad sortem reproborum pertineat sic affici debemus charitatis affectu vt velimus omnes saluari ideo omnibus fraternae correptionis debemus affectum impâ—ndere sub spe diuini auxilij We not knowing who bâ—longeth to the number of the predestinate and who belongeth to the lot of the reprobate should so be touched with the affection of loue as that wee would Aâ—l men should bee saued and therefore we must bestow the affection of brotherly reproouing vpon all vnder hope of the heauenlie and diuine helpe of God And if we be to bestow the affection of brotherly reprouing or chasticement then our praier also and what so euer may further the good and amendment of our neighbours and brethren Also â—fter the reading of the Gospel we read thus For the whole state of Christs Church c. Almightie and euerliuing God which by thy holy Apostle hast taught vs to make praiers and supplications and to giue thanks for Al men c. Is not this after the rule of the Apostle and according to the example of S. Augustine in the place aboue cited how then are these things so much misliked that some when they minister the Sacraments or doe preach leaue out the Lords praier as vnworthy to stand there or too childiâ—h to be said Othersome by no meanes will pray for All men When Saul pursued Dauid and that Dauid now had pleaded his innocencie that Saul could not denie the same Then Daâ—id said After whom dost thou pursue After a dead dog and after a flee the Lord therefore be iudge and iudge betwixt thee and mee and see and plead my cause c. So it seemeth to me that this rule of the Apostle speakâ—th against them The Lord plead my cause betwixt you and me thâ—t haue brought in errors disquieted the church and abused the people infond opinions After the time of the fathers aboue mentioned the praiers of the church began to be corrupt and as I read Pontificiorum historiae narrant inuocationem sanctorum additam insertam esse litaniae à Gregorio Magno circà annum dom 600. The histories of the Popes doe shew that inuocation of the saints added and inserted to the Letanie by Gregorie the great about the yeare sixe hundâ—ed Tâ—erfore let vs looke into the practise of the reformâ—tion of our daies and let vâ— see how much vnlike vnto the church of England in this point they are or whether they agree in one or no. First therefore there is a booke whose title is thus The forme of praiers and ministration of the sacramenâ—s c. Vsed in the English church at Geneua approued and â—eceiued by the church of Scotland c. Printâ—d at Edenburâ—h 1565. In that booke there is a praier named For the whole state of Christs church and therein we read thus Furthermoâ—e for as much as by the holy Apostle wee bee taught to make our praiers and supplications for All men we pray not onâ—ly for our selues here present but beseech thee â—lso to reduce all such as be yet ignorant from the miserablâ— captiuitie of blindnes and error to the pure vnderstanding of thy heauenly truth That we all with one consent and vnitie of minds may worship thee our only God and sauiour The very same words ye read in the Geneua English with this title Approued by the famous and godly learned man M. Iohn Caluin Printed at Geneua 1556. The very same words ye read in a booke of the form of Common Praiers administration of the sacraments agreeable to Gods word and the vse of reformed churches Printed at Midleburgh 1587. Secondly the church of Scotland in a praier called Another manner of praier after the sermon yee â—ead thus Moreouer we make our praiers vnto thee O Lord most mercifull father for Al men in generall that as thou wilt be knowne to be the sauiour of all the world by the redemption purchased by thine only son Iesus Christ euen so that such as haue
segregari quibus coÌ„munis erat vocatio That they were both alike companions of outward calling I meane Esau and Iacob whereby it is plaine That they were separate by the secret counsell of God vnto whom yet the calling was common But after manie his wicked fruites Let vs yet see againe the iudgement of the Church and how Iacob and his people intertained him Iacob saith to his messengers Thus shall you speake to my Lord Esau c. Thy seruant Iacob saith thus And in his praier Deliuer me from the hand of my brother Esau. And againe For I haue seene thy face as though I haue seene the face of God c. And oft he calleth him My Lord. Now then we see he was not reiected of his parents the children had one calling outward alike Iacob knowing the fruits of his life disdaineth him not calleth him not Reprobate reiecteth him not Hee tearmeth him Lord Brother as the Face of God intertaineth him as one would intertaine a brother in the Lord sheweth the kindnesse of Christian to Christian Yea and I doubt not praied oft that God would turne his heart For why should not hee shew that kinknesse towardes his brother towards whom he gaue such gracious wordes And why should not he in charitie doe that towards his brother which Abraham his grandfather had done towards the Edomites and was accepted of God To conclude In all his discourse concerning Esau I see no cause suppose he were a Reprobate why the Church should deale otherwise in these dayes then these Fathers did or should reiect him for a Reprobate till the Lord had reuealed him and reiected him as wee shall see of Saul Seconly concerning Saul as if he were aliue Was he not intertained by Samuel after this sort Did he not feast him set him in the highest place Said he not vnto him Whose shall the beautifull things of Israel be belong they not to thee and to all thy fathers house powred hee not oyle vpon him signifying the gifts of the holy Ghost Did he not kisse him and said Hath not the Lord appointed thee to bee the captaine ouer his inheritance Did not Saul prophesie with the Prophets and was he not changed into an other man Said not Samuel to him Doe what thou hast to doe for God is with thee and I will come to thee to Gilgal to sacrifice whole burnt offerings aâ—d peace offerings and did not God giue him another heart Did not also Samuel say to the people See ye not him whom the Lord hath chosen and how there is none like him amoÌ„gst al the people and did not al the people shoute pray for him and say God saue the king and did not a band of men follow him whose hearts God had touched And were they not the children of Beliall that despised him Adde herevnto all the kindnesses of Dauid It were too long to set downe all c. Now looke here what prince of Israel could be better receiued and that which â—as done was done according to the mind of God and that which was perfourmed towardes him was of the Prophet of God was of the people of God and that not in policie but in Religion He was anointed kissed feasted he prophesied was with the Prophets was at the seruice of burnt offerings and peace offerings the people showted they praied for him the good ones followed him the sonnes of Belial despised him hee is cherished and reuerenced for the Lords anointed And what more would they haue done to Dauid himselfe So Saule is receiued and intertained as is before as the instrument of God the man that shall reigne ouer my people hee is now changed into another man the people shew their cause to him and the tidings of the men of Iabes And the spirit of God came vpon Saule When he heard these tidings he heweth the oxen in peeces numbreth his people came vpon the enemies in the morning watch slue the Amonites til the heat of the day The enemies are scattered the people greatly reioice and are knit to their king Samuell and the people goe vp to Gilgall made Saule king there before the Lord offered peace offerings before the Lord and there Saule and all the men of Israell reioiced exceedinglie And thus far we see the acceptation of Saule his commendation from the mouth of God the prophet of God approuing him God himsâ—lfe assisting him with his spirit by the hand of God he and his people obtein a noble victorie Lastly wee find Samuel and the king and the people seruing the Lord together and offering peace offerings before the Lord and all Israel and they reioicing and triumphing exceedingly Samuel also declaring his integritie and innocencie speaketh before the Lord and his annointed Thus here is Gods hand and assistance the prophets approbation and counsell the king discharging his function the people gladly obeying Saul is the king and Saul the Lords annointed All reioice in God No reiection No contempt of the king No name of Reprobate And therefore no cause but that he was fauoured and taken as the good instrument of God for their defence for a good man for a captaine and companion in Gods busines and so reputed amongst them And thus Saul had now beene king one yeare and he raigned two yeares ouer Iâ—raell that is as some interprete he reigned this long lawfully Not reiected of the Lord nor forsaken of his spiâ—it and as other some say hee reigned in his goodnes and innocencie this long though in his corrupt and malicious mind he reigned moe yeares and this much of his estimation and proceedings in his kingdome and herein not reuealed as a castaway or reprobate But now of his fall and reiection Saule had great experience of the goodnes of the Lord who chose him when he was little in his owne eies and adorned him with his gifts knit the people vnto him blessed his handiwork gaue him victorie Now then he must be tried whether in aduersitie in the falling away of the people whom before he saw stand to him In this streit the people being scattered whether hee will trust to the Lord stand to him or depend on flesh on the helpe of man on the strength of his host of the people or no. And for that Saul had destroied a garison of the Philistims Israell was an abhomination vnto them the Philistims come vp against them as the sand of the sea Israel is in distresse and hide themselues in rockes and holes c. Some went ouer Iordan all that followed Saul were dismaied and afraid he tarried the seuen daies the time appointed by Samuell and without Samuell which hee should not haue done calleth for the burnt sacrifice and peace offeringes and offered a whole burnt sacrifice For this worke what reasons soeuer he alledged Samuel said vnto him Thou art become a foole thou hast not kept the commandement of the
forgaue not but vnto those that were conuerted and were beleeuers as Peter in his sermon sheweth The rest sinned vnto death and are dead in their sins and for them Ierusalem and all the kingdome of the Iews was raced and destroied Let vs not therefore euen in praieng be weary of well doing for in due time shall wee reape if we faint not The seuenth Obiection IN Ieremy the seueÌ„th The Lord saith thus coÌ„cerning the obstinate Iews which coÌ„temned the word of the Lord I will cast you out of my sight as I haue cast out al your brethreÌ„ c. Therfore thou shalt not pray for theÌ„ neither intreat me for I wil 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 be intreated for them for such we must not pray but such are all the reprobate therefore wee must not pray for them I â—eane for their saluation The Answere This Obiection conteineth two parts First the place of Ieremie secondly the argument First of the one theÌ„ of the other In this scripture of Ieremie Therfore thou shalt not pray for this people c. We are to consider the cause and then the wordes the cause is thus set downe in the same chapter Ye trust in lying words saieng the temple of the Lord the temple of the Lord they did steale murder coÌ„mit adulterie swear falsly c. Walke after other gods They would presume and say We are deliuered though we haue done all these abhominations c. The house of God became a denne of theeues God rose vp early and spake vnto them They would not heare they would not answer Againe The children gather wood the fathers kindle the fire the women knead the dowe to make cakes to the queene of heauen c. Here was in this people hipocrisie yet saying they were religious oppression sheading of innocent blood adulterie periurie abominable idolatrie presumptuous sinnes presuming on Gods mercies in the house of God in stead of holy ones theeues as in a denne al estates falling and declining from the Lord fathers wiues childeren vniuersally all setting vp Idolatrie worshipping Baal baking cakes to the queen of heauen and pouring out drinke offerings vnto otheâ— gods and all that they might prouoke God vnto anger when as he still spake vnto them and they would not heare he called vnto them and they would not answere This was a wonderfull and lamentable defection being into so grose sinnes and of the whole and all estates and from so louing and mercifull a father and to be sorrowed pittied and lamented euen with flouds riuers and fountaines of teares For surely the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meet for them by whom it is dressed receiueth blessing of God but that which beareth thornes and briers is reproued and is neere vnto cursing whose end is to be burned And therfore surely when wickednes had possessed the whole bodie of the common weale when the scourge of God as pestilence sword dearth hath not reclaimed the people and thirdly when a nation hath Gods word law and bringeth not foorth the fruits thereof it is a signe of reprobation they are neere vnto reprouing to be cast out of Gods fauour to haue the word and the mercie the fauor and the prouidence and the protection of God taken from them and bestowed on a nation that will bring forth the fruits thereof When Scipio beheld the citie of Carthage burne sixteene daies together he wept sorrowfully and being asked why he answered I remember saith he the miseries of man and such like one day is like to be the end of our state and famous citie of Rome So surely the general contempt of the gospell of Christ the vniuersall reiecting of the louing corrections of the Lord the manifest corruptions in all kinds of sinne and wickednes doth portend that it is to be feared our destruction and confusion is not far off but that one day we shall tast as Israell hath tasted wee so resemble hir we are so like her in all kind of sins presumption and infidelitie The Lord grant vs in time to be a wise and vnderstanding people to know the waies of the Lord to discerne the day of our visitation and to bring forth the fruits of righteousnes that we may flie from the wrath that is to come in contrite humble and repentant minds pleasing the Lord that he may turne away that heauie wrath and iudgement that our sinnes daily grone and crie for in the sight of God our heauenly father But now to the matter As in this place of Ieremie so also in the 11. and 14. Chapters before that the Lord forbiddeth the Prophet to pray for them The Lord setteth downe their conditions which was a generall defection and falling away from the Lord as I haue said the verie fruit of reprobatisme And we see The Lord saith not here peremptorily or indefinitely Pray not for Reprobates nor he vseth not this phrase Pray not for those that be Reprobates among them But first he maketh the Prophet attentiue secondly he sheweth forth and setteth before the Prophets eies the abhominations and sinnes of the people For though the Prophet knew much of their wickednesse of himselfe yet when the Lord caused him to behold and set it before his eies he knew farre more Thirdly he saith Thou shalt not pray for them As if the Lord should say Thou seest more now then thou didst before behold what a people thou hast praied for My fauour is ceased my loue is ceased let thy loue also cease Thou shalt not take thee anie wife neither shalt thou haue any sonnes and daughters in this place Thou shalt not pray for them So that wee see the Lord proceedeth in wonderfull iustice against them First he reuealeth them secondly withdraweth his fauour thirdly forbiddeth mans helpe and comfort That they may know by the mouth of Ieremie the indignation and wrath of the Lord and that they were neare to confusion and destruction So that we see Those be reuealed not from beneath but from aboue not from man but from God and therefore pray not for them Now for the exposition of the wordes First therefore Musculus of these places of Ieremie writeth after this sorte Notwithstanding the diligent praier of the Prophet praying continually for the people of God was not condemned by these wordes but hee was rather admonished hereby That the praiers were but in vaine forasmuch as the time of iudgement and the wrath of God was at hand as we may see Iere. 14.11 after this maner Pray not for the people to any good purpose c. For I wil wast them with sword pestilence and famine In the meane while the prophet left not of his diligence in preaching and praying albeit he heard the
Lord say oftentimes That he auailed not by his praier An other saith Obserua intercessionem sanctoruâ— maximae esse efficatiae Ait enim Et nê obsistas mihi hoc est nè obicem irae meae orationem tuam interposueris quod Mosen fecisse legimus Caeterum nè deus videatur orationem sanctorum nihili facere quare querulos Iudaeos non exaudiat subnectit rationem dicens Non contemnere se intercessionem sanctorum sed cor impoenitens Iudaeorum Marke saith he that the intercession of the holy men is of great effecacie For he saith Hinder me not or stoppe me not That is put not forth thy praier as a barre and stay vnto my wrath which wee reade Moses to haue done But least God might seeme little or nothing to esteeme the praier of holie men for what cause hee heareth not the murmuring of the Iewes hee addeth a reason saying But the hard and impenitent heart of the vnbeleeuing Iewes These expositions teach vs that the Prophet was not condemned for praying for them but their abhomination in sinning stirred vp the Lord in wrath That he would neither the praier of the prophet neither any other thing by his meanes should stand in the gap but that the Lord would poure out his wrath vppon the young and the olde the Prophet with the Priest the Prince with the people the parents with the children For we see after the first warning the Prophet prayed stil and is reproued the second time as Ier. 11.14 And he preached and praied still and is reproued the third time as Cap. 14.11 and thus much for the place of Ieremie But now to the Argument We will not reason herein by what Logicke this Argument standeth for that I reserue to my second booke wherein I must answere to a great manie things but will suppose it to bee good for this time and let him tell on his tale The Argument conteineth a Maior and a Minor proposition The Maior is this Whosoeuer God hath cast out of his sight that is out of his fauour and will not be intreated for them for such we must not pray This proposition saith the obiection must haue his strength from this place of Ieremie the 7. but let vs see how 1 First then let vs see and consider what it is to bee cast out of Gods sight and fauour that the consequent may follow that Not to pray for such c. 2 Secondly whether these were cast out of Gods sight or no. That this Maior proposition may haue his strong foundation First then To be cast out of Gods sight is said to bee sundrie waies One way it is said to be then when as Gods seruant and child for a season is as it were forgotten of God and turned ouer to the enemie to oppressors yea to himselfe and feeleth troubles temptations and afflictions sorroweth inwardly goeth mourning all the day long powreth out the dolorous lamentation of Sion The Lord hath forsaken mee my God hath forgotten me And yet after these trials and stormes is visited refreshed comforted by the Lord and for euer is not forsaken and cast off by the Lord but for a season and receiued againe So the Prophet David And when I made haste I said I am cast out of the sight of thine eies neuerthelesse thou heardest the voice of my praier c. Likewise Ionas in the great surges of the fishes bellie Then I said I am cast away out of thy sight yet will I looke againe towards thy holie Temple c. yet hast thou brought vp my life from the pit O Lord my God And the Lord said vnto Isâ—ael Thou art my seruaunt I haue chosen thee and not cast thee away c. This teacheth then that there is a wholsome reiecting and casting off and as it were a discipline in our God whereby we are more stirred vp and whetted to hold fast by God and to acknowledge his mercies And this casting off is not in wrath but in loue not of a Reprobate or bastard but of a sonne and beloued child not for euer but for a time and season noâ— to destruction but for reformation Secondly There is a casting out in the wrath of God open and reuealed to the face of the world for sinne and for contempt of the word and will of the Lord as is to be feared shal come vpon vs for our disobedience and sinnes mulâ—iplied to the heauens which the Lord threatneth in the Law as But if ye and your children turne away from me Then wil I cut off Israell from the land which I haue giuen them and the house which I haue hallowed for my name will cast out of my sight and Israell shall be a prouerbe and a common talke amongst all people c. And Dauid said vnto Salomon If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer And as God threatneth to the disobedient And I will cast you out of my sight as I haue cast out all your brethren euen the whole seed of Ephraim Thus he speaketh when he threatneth iudgement and captiuitie vnto them Thirdly there is a casting out of the vnrighteous froward and reprobate which are vessels of wrath prepared to destruction that God mighte shew his wrath and make his power known and it is of two sorts Either in this life and reueiled as the casting out of Pharao of Saul the reueiling of Iudas and such like as hath beene said before Or els it is secret or not reuealed hid in himselfe For he hath put it in his owne power and as hee knoweth who are his owne So knoweth hee also who are not his owne and according to his good pleasure either reuealeth them or not reuealeth them Secondly the casting out of Gods sight being thus distinguished let vs see whether these were cast out or â—o Let vs looke on the proposition and it is thus Who soeuer God hath cast out of his sight that is out of his fauour If he meane the first way that cannot be for that is proper to the holie and righteous Thy louing correction saith the prophet shall make me great shall not confound me but shall make me great Thou hast knowne my soule in aduersity Not forsaken me or cast me of but known me after two daies wil he quicken receiue vs and in the third day he will raise vs vp and we shall liue in his sight yea the Lord is on my side the Lord taketh my part the Lord is my strength and my song and is become my saluation So that in this casting off the child of God is excercised God doubleth his fauour vpon him and forsaketh him not but for his good and returneth vnto him and is his present helpe in the time of trouble is his strength castle and deliuerer And this serueth not the turne And therefore wee must
seeke further that this proposition may bee releeued The second sence is a iudgement a plague and more bitter and vniuersall or generall and it concerneth prince people religion as before Salomon Israell the temple but this iudgement is temporall and in this life As when the king of Israell did euill in the sight of the Lord his God and humbled not himselfe befoâ—e Ieremiah the Prophet at the commaundement of the Lord c. And when they mocked at the messengers of God and despised his words and misused his prophets vntill the wrath of the Lord arose against his people c. He brought vpon them the king of the Caldeans who slue their young men with the sword in the house of the sanctuarie spared neither yong man nor Virgin ancient nor aged God gaue al into his hand the vessels the treasures of Gods house the treasures of the king Then he burnt the house of God brake downe the wal of Hierusalem burnt all the pallaces and all the precious vessels carried the people away that were left to Babell and they were seruants to him and to his sons c. Here is a lamentable ruin and a casting out of the people out of the sight of God The king the people the temple religion their priests their Virgins their Matrons their wealth their seat their cittie their old men their young men briefely al in regard of policy beautifull peaceable now by God shaken disquieted defiled captiuate and plunged into great miserie desolation and obscuritie So vseth God to set vp in his fauor and in the kindling of his wrath thus doth hee deface and pull downe Thus if thou wilt not keepe and doe all the words of this law c. And feare this glorious and fearefull name The Lord thy God then the Lord will make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance c. So great are the plagues of the sinner but mercie shall embrace him on all sides that putteth his trust in the Lord his God Now our proposition is Whosoeuer God hath cast out of his sight that is out of his fauour c. Thus indeed hath God dealt with Israel as wee heare in the processe before but we are to marke two things The one whether they were reprobats or no. The other whether thy were cast off finally and for euer or no. Now if they be reprobates and that they be cast out as God vseth to cast out reprobates then the proceedings in them is as in Saul to be reiected of God another substituted in his place for God had chosen Dauid a better man theÌ„ he then to be spoiled of all heauenly ornaments as of the spirit of God wisdome the comfort countenance of the Prophet c. Turned euen to Satan to abound in most abhominable sins as hipocrisie persecution bloodshead destroieng of the church inchauÌ„tment apostasie desperatioÌ„ so running on til they had made an end of him So Iudas in reprouing and coueting vntill the deuill entred into him vntill he tooke the reward of iniquitie vntill he despaired and hanged himselfe Such go with a swift enforcer for they are caried according to his will But in these for whom Ieremie praied it is not so For in them was repentance to come vnto the Lord as Ier. 14. where they say O Lord though our iniquities testifie against vs deale with vs according to thy name For our rebellions are many we finned against thee O the hope of Isâ—aell the sauiour thereof in the time of trouble why art thou as a stranger in the land c. Yet thou O Lord art in the middest of vs and thy name is called vpon of vs forsake vs not And the Lord himselfe speaketh vnto the Prophet of their conuersion and amendment saying Let them returne vnto thee but returne not thou vnto them That is follow not thou their wickednes but let them be conformed to thy godly example Thus they crie vnto the Lord the Prophet teacheth them a praier as in the same chapter Verse 14. And the Lord would haue them conformed to the holines of Ieremie And these â—hings import no reprobation and this people therefore yet no reprobates I omit many such like praiers and approbations of God for breuities sake So likewise this inferreth the other Though it were a sharpe iudgement and casting off yet it was not finally and for euer For iâ— is said for their comfort Behold therefore saith the Lord the daiâ—s come that it shall no more be said The Lord liueth which brought vp the children of Israel out of the land of the North and from all the lands where hee had scattered them and I will bring them againe into their land that I gaue vnto their fathers c. Meaning that euen the very deliuerance ouâ— of Bâ—bilon should be so glorious that it should shaddow and as it were put to silence the deliuerance in Aegypt Secondly the terme and time of their deliueâ—aÌ„ce was set downe as They were seruants vntill the kingdome of the Persians had rule to fulfill the word of the Lord by the mouth of Ieremiah vntill the land had her fill of her Sabats For all the daies that she lay desolate she kept Sabat to fulfill seuentie yeares c. In the fiâ—st yeare of Cirus king of Persia the Lord stirred vp the spirit of Cirus c. Thirdly their life while they were in captiuitie was not as the life of reprobatâ—s and cast awaie then in Babilon as witnesseth the Prophet Ezechiel who was sent as a watâ—hman vnto the house of Israel and Daniel who praied for the people and the Psal. setteth out their sighing and sorrowing and seruice to God by the waters of Babilon And king Cirus in his great commandement said vnto them Who is among you of all his people with whom the Lord his God is let him go vp And there went vp with Zerubbabell the chiefe captaine Iesua the high priest and Nehemiah c. The whole congregation together fourtie two thousand three hundred and three score besidâ—s their seruants and their maids c. Thus our God is not alwais chiding neither reserueth he his wrath for euer though he had driuen them far off yet he saith Come againe ye children of men he bringeth them home into their own land is appeased towards them and they build his house So that Israel though he were sharply punished yet was hee not finally reiected from the Lord and therfore yet not reiected as Reprobats and so no cause but the prophet might pray for them Lastly the scripture it selfe of the seuenth of Ieremie speaketh thus I will cast you out of my sight as I haue cast out al your brethren euen the whole seed of Ephraim Where we are to note that the Lord saith Hee will cast them out and he sheweth an example how None otherwise but as
the Assirians to pray for their temporall estate or blessings but he saith Confesse him before the Gentiles ye children of Israell for he hath scattered you amongst them there declare his greatnes and extoll him before all the liuing c. And againe I wil confesse him in the land of my captiuitie and will declare his power and greatnes to a sinfull nation Then he inuiteth them to know God saying O ye sinners turne and doe iustice before him Who can tell if he will receiue you to mercie and haue pitie on you So by this discourse hitherto I doubt not but it appeareth the Lord sent his people into captiuitie for weightier causes in praier towards that nation then to pray for temporall blessings for them to the Lord their God But what meaneth this speech Thus far the scriptures doe teach vs to pray for the very knowne enemies of Gods church That the Lord would vouchsafe to blesse them with temporall blessings c. The knowne enemies of Gods church must haue our praier but it is for temporal blessings If S. Paul were aliue and should hear these diuines thus reason he would thinke himselfe little beholding to them For saith he was not I a known enemie did I not persecute the church yea made hauocke of the church and entred into euery house and drew out both men and women and put them in prison did not I persecute this way vnto the death had not I letters vnto Damascus to take both men and women did not I breath out both threatnings and slaughters against the disciples of the Lord Was I not then a known enemie to the church What was the report of the church of him Lord saith Ananias I haue heard by many of this man how much euill he hath done to thy saints at Ierusalem Moreouer he hath here authority of the high priests to bind all that call on thy name Doe not these things shew that hee was a knowne enemie and should he be only praied for in temporal blessings Heare his own confession When before I was a blasphemer and a persecuter and an oppressor but I was receiued to mercie for I did it ignorantly through vnbeleefe But the grace of our Lord was exceeding aboundant with faith and loue which is in Christ Iesus Thus Paul a knowne enemie to the church of God an vnbeleeuer yet a chosen vessel of God counted faithful and put in his seruice God sheweth mercie persecutors and infidels are receiued into fauour and we affoord praiers for them only in temporall blessings Much far better saith a learned interpreter Et huiusmodi preces fiant pro omnibus hominibus vt nullus sit tam peccator pro quo non oretur cum Saulus precibus Stephani sit conuersus And let such sort of praiers bee made for all men that there bee none so great a sinner for whom wee should not pray when as Saul at the praiers of Steuen was conuerted Neither do I thinke that the Babilonians were worse enemies to the church in Babilon then the Iewes the Scribes and Pharisies rulers and preists were vnto our sauiour Christ the Apostles martyrs and yet Christ saith Father forgiue them S. Steuen Lord lay not this sin to their charge And S. Paul saith Wee are euill spoken of and we pray And of the priests and knowne persecutors were turned to the Lord wee read Acts 2.41 Yet marke one thing more before we end In the Obiection before this of the seuenth of Ieremie where it was said I will cast you out c. And this proposition inferred Whosoeuer God hath cast out of his sight c. for such we must not pray So ther we see the people quite gone cast out of Gods sight and therefore that great Maxima builded vpon it c. Now here in the 29. of Ieremie yet forgetting how hee had dealt with the people before and cast them quite out of Gods sight he calleth them again saith There is a church in Babilon which is commanded to pray for the peace of the citie c. If they were for euer cast out as reprobates how come they now to be a church and if they be a church as it must needs be granted then that casting out was some other kind of casting out then to bee cast out as Reprobates The word of the Lord is precious and ought not to be wrested to the deuices and fantasies of men But inough of these matters hath ben said And I end with S. Ciprian Vnusquisque oret diomnum non pro se tantuÌ„ sed prò omnibus fratribus sicut dominus Iesus orare nos docuit vbi non singulis priuatam precem mandauit sed communi concordi prece orare prò omnibus iussit Let euery man pray vnto the Lord or intreat the Lord not only for himself but also for all his bretheren as the Lord Iesus hath taught vs to pray where he hath not commanded to euery particuler man a priuate praier but by one common and vniting praier he hath commaunded vs to pray for all men To God therefore only wise be praise through Iesus Christ for euer So be it FINIS 1. Timoth. 2. Aug. tom 7. ad Artic. sibi fals impos Artic. 2. Chriso in Mat. Hom. 26.56 In pas bea Ciprian per Pont. Diaco Heb. 12.2 Act. 20 â—â— Aba 2. 1 Reg. 22.14 Aug. tâ—m 7. de vâ—â—â— â—cclâ— ca. 7. Aristoâ— de demonst lib. 2. ca. â— Ramus 1. Tim. 1.3 Act. 2.42 Aquinaâ— Gen. 47 1â— Of the first Chrisost. â—e eo quod scriptum est in Psal. 19 domine deus meus Heb. 13. Pelliâ—an Aug. lib. 4. ad Bonif. cont duas epist. Pelag. ca. â— Chris. ad pop Antioche hâ—m 69. Amb. in 1. Tâ—m ca. 2. Chrisost. in 1. Tim. ca. 2. Ang. paulinâ— ad quest 9. epist 59. Hier. in 1. Tim. 2 Aquinas Lira Vituâ— Theod. Calâ—in Cal. in his sâ—rmons vpoÌ„ 1. Tim. ca. 2. ser. 11. Germ. 12. Bâ—za Tremel extralat Sira in 1. Tim. 2. Aug. vitali de orando pro incred epist 107. Rom. 10. Psal. 5.4 73. Psal. 100.3 Psal. 50.13 51.17 1. Reg 3. Mat. 1.21 Io. 15.5 Io. 4.23 Luk. 9.55 Ioh. 6.64 Io. 539. Aug. in Ench. ad laurent cap. 102. Cal in 1. Tim. cap. 2. vers 4. Chrisost. in 1. Tim. S. Ambrose Aug. Encher ad Laurent Aug. conâ— artic sibi fals impos artic 2. Caluin Cal. vpon the first to Tim. ca. 1. vers 3. ser. 13. Tremelius Bullinger Erasmus in 1. Tim. 2. Beza in 1. Tim. 2. Psal. 4. 1. Cor. 9.10 Rom. â— Io. 15.16 Iohn 6. â— Mat. 26.21 Iohn 13. Iohn 17. â— Iohn 17.9 Iohn 17. Iohn 17.12 Caluin in Io. cap. 17. Eph. 1.4 Rom. â— 32 Mat. 27.18 Heb. 1.2 1. Cor. 1.30 Rom. 10.4 Hos. 2.20 6.18 Esa. 5.4 Luk. 14 16. Mat. â—2 3 Exo. 19.6 Gen. 17.7 Ro. 11 11.1â— a This is that vniuâ—rsall calling whereby by the outward