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
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
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
whom we pray both publikely and priuately as our sauiour taught vs in that praier which wâ—e call the Lords praier Giue vs this day our daily bread Forgiue vs our trespasses Lead vs not into temptaâ—ion But deliuer vs from euill So we see to pray for our selues for the subiects for othâ—rs are large tearmes shut out no body But for so much as wee now speake of the Lords praier it shall not be amisse somewhat to say therof and to see what good doctrine to our purpose may bee gathered therefrom First therefore concerning that praier S. Ciprian saith thus Quae enim potest esse magis spiritualis oratio quam quae à Christo nobis data est à quo nobis spiritus sanctus missus est Quae vera magis apud patrem praecatio quam quae à filio qui est veritas de eius ore prolata est For what more spiritual praier may there be theÌ„ that which is giuen to vs of Christ from whom also the holy ghost is sent vnto vs What more true praier in the fathers presence then that which is from the sonne which is the truth and was spoken by him or came forth of his mouth S. Augustine writing to Vitalis thus saith Orationem dominicam nosti nec dubito te deo dicere pater noster qui es in coelis lege â—xpositerem eius beatissimum Ciprianum quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo in terra diligenter attende obedienter intellige profecto docebit te â—rare prò infidelibus inimicis ecclesiae secundum praeceptum domini dicentis orate pro inimicis vestris hoc orate vt fiat voluntas dei sicut in eis qui iam fideles sunt portant imagineÌ„ calestis hominis propterea caeli nomine digni sunt ita in eis qui per infidelitatem non nisi imaginem terreni hominis portant ob hoc terra merito nuncupantur The Lords praieâ— thou knowst And I doubt not but thou saiest it to God Our father which art in heauen c. Read blessed Cyprian the expositer thereof and how he hath expounded those words where it is said Thy wil be done in earth as it is in heauen c. Diligently attend and obediently vnderstand Surely he will teach thee to pray for the infidell enemies of the Church according to the commandement of the Lord saying Pray for your enemies And this thing pray that the will of God may be done as in them which now are faithfull and beare the image of the heauenly man and for that cause are thought worthie of the name of heauen So likewise in them which through infidelitie beare none other but the image of the earthly man and for this cause are worthily called earth And it followeth Vt ipsis etiam poscamus fidem quam fideles habent That we may require of God such faith for them as the faithfull haue As if he should say Thy will bee done in these infidell enemies of the Church That in such sort as the faithful do they may come home to the faith and praise thy name He calleth them earth which phrase also the scripture fauoureth As For he commeth for he commeth to iudge the earth Thou art earth Hearken O earth Sing praises thou earth meaning herein mankind dwelling on earth That being estranged from God and bearing the image of the earthly man they might be conuerted and know the Lord. And vpon this petition master Caluin saith thus Inbemur ergo optare Sicùt in coelo nihil geritur nisi ex dâ—i nutu placedeque Angeli ad omnem rectitudinem compositi sunt Sic terram omni contumacia prauitate extincta eiusmodi imperio subigi We are therefore commaunded to desire As in heauen nothing is done but at the Lords commandement and that the Angels of God in readie sort are set to his direction and gouernment So likewise that the earth all stubbornnesse and wickednâ—sse extinguished may in like gouernement and empire bee brought vnder and be subiected vnto him So should we be zealous on the Lordes behalfe That wee must pray That all may know him that all may obey him And Chrisostome noteth herevpon Et ruâ—sus communem omnium curam vnumquemque orantium suscipere praecepit Nòn enim aixit Fiat in me vel in nobis voluntas tua sed prorsùs vbique terrarum Vt scilicèt eradicetur error veritas inseratur atque vndique vitijs explosis virtus reuertatur Inque illius cultu nihil prorsus terra distet à coelo And againe he hath commaunded euerie one that praieth to take in hand a care common to all For he said not Let thy will be done in me or in vs but altogither euerie where on earth That surely errour may bee rooted out and the truth may be graffed in and on all sides vices being put to flight vertue may returne And that in worship belonging to God The earth may nothing at all differ from heauen So that for the glorie of God hee that praieth must put on a care common to all And againe master Caluin Sed hic iubemur alio modo precari vt siat eius voluntas nempè vt placidè ac sinè repugnantia illi obtemperent omnes creaturae Quod ex comparatione meliùs liquet Nam sicùti Angelos c. But here wee are commaunded to pray in another sort That his will may bee done that is that in readie soâ—t and without resistance all creatures may obey him which thing better appeareth by a comparison For as he hath his Angels readie at all his commaundements wherevpon they are called his ministers alway readie in his obedience and seruice So desire we that the willes of all men may be fashioned into such a consent of Gods iustice that of their owne accord they yeeld themselues whither so euer he calleth them And sure this is a godly praier when we submit our selues to the will of God and like the things that please him But this praier containeth yet some thing further that is that God all stubbornnesse of man which ceaseth not to rebell against him being abolished and driuen away That I say God would make them tractable and humble That they wil and desire nothing but that may please him and be to his liking Lastly Saint Cyprian hath thus againe Antè omnia pacis doctor atque vnanimitatis magister singulatìm noluit priuatìm prccem fieri vt quis cum precatur pròse tantum precetur Nòn dicimus pater meus qui in coelis es nec panem meum da mihi hodiè nec dimitti sibi tantum vnusquisque delicta postulat aùt vt in tentationem non inducatur atque à malo liberetur prò se solo rogat publica est nobis communis oratio vt quando oramus non prò vno sed pro populo toto
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
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
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
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 noâ— 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 healâ—h and plentie and peace for the churches sake that is among them which is manifest in Ier. 29.7 The Iewes being captiuâ—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 commaundâ—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 patiâ—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