Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	know_v	lord_n	see_v	3,997	5	3.2299	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12472	The doctrine of praier in generall for all men, that is, vniuersally for all mankind: Proued 1. By the true sence of the words if the Apostle 1. Tim 2. 2. By the reasons, why all men in that since should be praid for. 3. By the doctrine establishing such praier. 4. By the practises of churches, concerning that kind of praier. 5. By the obiections, ansuered. Against the position of those that say and preach, that all men are not to be praid for. By I. Smith, minister of Gods word at Reading.	Smith, John, minister at Reading.; Smith, John, 1563-1616.	1595 (1595)	STC 22797; ESTC S102599	80,671	127

videtur eos fide priuare Atqui solutio haec modestis lectoribus vt spero satisfaciet generalibus principijs ●ulios quibus iubet deus indignos quoque misericordia prosequi non prorsus fide carnisse quamuis in ipsa specie frustrata eos fuerint opinio Prudentèr alicubi Augus●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 ali● 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 pros●cute eu●n the most vnworthie persons with mercie and fauour and not that they altogither wanted faith although in ●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 ve●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 F●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 perceiu● For this peoples heart is waxed fat and their ●ars are du●l of hearing and with their eies they haue wincked l●ast they shou●d see with their eies and heare with their ears and should vnderstand with thei● hearts and should retur● a● 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 ●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 p●suit nomen Omni Cre●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 P●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 ther●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 Lo●ds praier It should seeme that this question For whō 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 ●etteth it down after this sort P●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 ●elues and for others for the obteining of good things and the turning away of euils for

segregari quibus cōmunis 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 a●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 amōgst 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 ●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 hims●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 I●raell that is as some interprete he reigned this long lawfully Not reiected of the Lord nor forsaken of his spi●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

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 tantū 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 ●● Aba 2. 1 Reg. 22.14 Aug. t●m 7. de v●●● ●ccl● ca. 7. Aristo● de demonst lib. 2. ca. ● Ramus 1. Tim. 1.3 Act. 2.42 Aquina● Gen. 47 1● Of the first Chrisost. ●e eo quod scriptum est in Psal. 19 domine deus meus Heb. 13. Pelli●an Aug. lib. 4. ad Bonif. cont duas epist. Pelag. ca. ● Chris. ad pop Antioche h●m 69. Amb. in 1. T●m ca. 2. Chrisost. in 1. Tim. ca. 2. Ang. paulin● ad quest 9. epist 59. Hier. in 1. Tim. 2 Aquinas Lira Vitu● Theod. Cal●in Cal. in his s●rmons vpō 1. Tim. ca. 2. ser. 11. Germ. 12. B●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. con● 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. ● Io. 15.16 Iohn 6. ● Mat. 26.21 Iohn 13. Iohn 17. ● Iohn 17.9 Iohn 17. Iohn 17.12 Caluin in Io. cap. 17. Eph. 1.4 Rom. ● 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. ●2 3 Exo. 19.6 Gen. 17.7 Ro. 11 11.1● a This is that vniu●rsall calling whereby by the outward

I did the whole seed of Ephraim So that looke how the Lord cast out Ephraim so will hee cast out them and if Ephraim was cast out as Reprobates so shall they be so that we are to consider first what is meant by Ephraim secondly how they were cast out First then Lyra saith Sicut proieci omnes fratres vestros id est decem tribus quae iam erant in captiuitate inter Assirios c. As I cast forth all your brethren that is the ten tribes which now were in captiuity amongst the Assirians c. And the whole seed of Ephraim is said because that tribe was the most principall tribe amongst the ten And because Hieroboam the first king therof was of the tribe of Ephraim Again another saith The whole seed of Ephraim that is the kingdome of the Israelits the part for the whole as Esay 7.8 So then I will cast out the whole seed of Ephraim that is the ten tribes the kingdome of Israel and this is meant by the seed of Ephraim Secondly they were cast out so as we read 2. Reg. 17.18 And he put Israel out of his sight and none was left but the tribe of Iuda only So as we may say of them as the Psalm speaketh of their fathers Thou heardest them O Lord our God thou forgauest them O God and punishedst their own inuentions So as by scripture by the causes or by the effects reprobatisme appeareth not but the most greeuous punishment and hand of God towards them which merciful father grant may work to our amendment Now the third sence is as I haue said the casting out of the vnrighteous froward and reprobate being vessels of wrath prepared to destruction And sometime they are reuealed as inough hath beene said and wee ought not to pray for them But those that are vnreuealed and doe dwell walke and haue their conuersation amongst vs for as much as these thinges are in Gods owne power it is no● knowne to vs whether they shall repent or no and therefore we must vse the rule of charitie and loue towards All men As inough hath beene said For which cause this third way That is either secret to God or reuealed by God is the right casting out of a reprobate indeed and none but this The Maior proposition then must and ought to bee thus Whomsoeuer God hath finally reprobated and cast out of his sight and so declared and reuealed them vnto his church for such we ought not to pray For they must be for euer reiected and they must bee from God reuealed That we may haue our warrant to reiect them also for God reiecteth first then hee maketh it known then we are zealous for our God and we reiect also Now let vs set the argument together Whomsoeuer God hath finally cast out of his sight and so declared and reuealed them vnto his church for such wee ought not to praie The Minor But such are All the reprobat that is the reuealed ones as for the other they are to God and not vnto vs. The conclusion Therfore we ought not to pray for them And this is the truth of it And this much for this Silogisme The eight Obiection ANd yet thus far the scriptures do teach vs to pray for the very knowne enemies of Gods church that the Lord would vouchsafe in his mercie to blesse them with temporall blessings as heal●h and plentie and peace for the churches sake that is among them which is manifest in Ier. 29.7 The Iewes being captiu●s in Babylon are commanded to pray for the prosperity of Babilon His reason is this For in the peace thereof you shall haue peace The Answere They that were carried captiues into Babilon had still mind of returning The Prophet saith vnto them from the Lord Build you houses to dwell in plant set giue your daughters in mariage c. And it followeth and seeke the prosperitie of the citie whether I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall you haue peace This place therefore of Ieremie alleged comprehendeth first a commandement then the circumstance of the place then a second commaund●ment lastly a reason The first precept or commandement is Seeke the prosperitie of the citie God doth no doubt scatter his people amongst other nations that his name might be knowne vnto them that hee might exercise his people with patience and that the good conuersation and behauiour of his people might be an example and a light vnto others to forsake Idolatrie and to know the God of Israel To which end in my opinion one noteth most effectually vpon these words Ius hospitalitatis sincerè vult custodiri quenque animam suam in pati●ntia possidere The people were entred into a strange land they would faine bee returning home as soone as they came thither The Prophet biddeth them settle their hearts giue themselues to their seueral vocations and to seeke the prosperitie of the cittie where they now were noting saith this writer that God would haue kept amongst them inuiolablie and sincerely the right of entertainement or abode among that people and that euery one though he were amongst the prowd and insolent should possesse his soule in patience teaching from the wisdome of God That innocent life and patience in such great oppressions vnder so mightie enemies were worthie vertues to redeeme peace and get fauour Secondly the circumstance of the place is as the late translation of the bible saith Istius ciuitatis id est totius regni Babilonici Sinecdochicè That is seeke the prosperitie of the cittie that is as much to say of the whole kingdome of Babilon c. The part for the whole so that what the Lord commandeth them here must to their possible power reach and stretch to the whole kingdome Thirdly the second precept or commandement is this Pray vnto the Lord for it Or Orate prò ea Iehouam Intreat the Lord for it The Lord saith not here Pray for their welfare onely pray for their peace onely or for their prosperous estate but indefinitly Pray to the Lord for it for the citie for the countrey These two commandements thus differ The first concerneth their manners and behauiour in captiuitie The other their religion Therefore as they differ in work the one imediately respecting man the other imediately respecting God So in the verbe commanding they differ also as Seeke Pray for praying vnto God no doubt may be seeking but all seeking is not praying And therefore as in commanding in matter in manner in effect and end they differ so by no means they must be confounded For in the first commandement it is said Seeke prosperitie But in the second it is not said Pray for prosperitie welfare or so forth but Pray for it And therfore surely this seemeth not a praier for outward things or for temporall blessings