the father giueth the son laieth downe his life for the sins of the world and the holy spirit of God sanctifieth our hearts For he performeth that washing inwardly in the soul which the water is said to do outwardly to the body Now after that our good and gracious God hath thus into his peculiar and family receiued vs as his children and sonnes as a louing father most carefull of his people and chosen ones he forsaketh vs not but cherisheth and feedeth vs in the whole and continual course of our life And therfore vnto his church he hath giuen by the hand of his only begotten son a spirituall and heauenly banket where our Sauiour Christ is vnto vs that bread of life wherewithal our soules should be fed to the true and blessed immortallitie and to haue the end euerlasting life And therfore at this holy supper being so called of the first institution thereof the Lord Christ promiseth and sealeth vnto the faithful That his bodie was broken and offered on the crosse and his bloud so surely and truly shead as with my eies I beheld the bread of the Lord to bee broken and the cup to be destributed and therefore so surely is the child of God fed to life euerlasting by his bodie crucified and his precious blood shead as my bodie is outwardlie fed by the hand of the minister by the bread and cup which are giuen vnto me as sure pledges of the same To this end saith the Apostle The cup of blessing which wee blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the bodie of Christ For we that are many are one bread and one bodie because we all are partakers of one bread For as often as ye shal eat this bread and drinke this cup yee shew the Lords death till hee come In this holy institution of the Lord therefore we seeke the confirmation of our faith our vniting vnto Christ the testification of our obedience to the church of God our desire and loue that we haue to dwell togither in vnitie our gladnes when they come together to eat that we may confirme the peace vnitie and loue of brethren For that holy supper sheweth foorth vnto vs that vnder one head we are all made the members of Christ Iesus because we are all made partakers of one bread But herein I may say woe to the world because of offences yea the offences I say against this holy institution of the Lord who are desirous hereof to be partakers who applieth and vseth it as the remembrance of the death of Christ Iesus for his sinnes who doth oft resort thereunto to confirme the band of loue amongst brethren Or rather is it not in most places set downe for an ordinarie worke at Easter only and neuer thought vpon all the yeare following So that holy band of Christian vnitie of setting forth of the Lords death is reiected and contemned we desire the world and looke vpon the earth the things of God and the things that are aboue where Christ sitteth on the right hand of God we seeke not for nor hearken after them If we would iudge our selues wee should not be iudged of the Lord but hee iudgeth vs and calleth for a plague and it deuoureth hee iudgeth vs and calleth for a famine and that famine together with the adamant brassie and flintie hard hearts rangeth and ragâ—th ouer the poore of the land to eat vp my people as they would eat bread And lastly hee will call for a sword to make an end of vs if wee repent not O consider this ye that forget God least I plucke you away and there be none to deliuer you O let not the earth be your reioicing Christ calleth vs vp into heauen vnto the table of the great king Ascendamus cum domino in caenaculum magnum stratum atque mundatum accipiamus ab eo sursum calicem noui testamenti Let vs ascend vp with our Lord into that great dining chamber adorned and made cleane and there aboue let vs receiue the cup of the new testament Againe Vt terra nobis coelum sit facit hoc misterium Ascende igitur ad coeli portas diligentèr attende Imò non coeli sed coeli coelorum tunc quod dicimus iutueberis This mysterie causeth that vnto vs the earth is heauen Ascend vp therefore vnto the gates of heauen and marke diligently Nay I say not vnto the gates of heauen but vnto the gates of the heauen of heauens and so shalt thou see the things that I tell thee To conclude therefore this part which containeth the means whereby we are called that is the preaching of repentance and forgiuenesse of sinnes in the sweet promises of the Gospel and the ministration of the holie Sacraments it is set downe before in this effect That we feele our burthen that wee taste of his feast that we sit at his Supper that we be partakers of the Sacraments that hee stretcheth forth his mercie vnto all that wee might beleeue in him that wee might liue through him and enioy euerlasting life Now then it followeth by order that we shew whom he calleth vnder the name of Iew and Gentile is comprehended All mankind Now when it is said Goe into the High wayes and as many as ye find call them to the marriage Herein is described the calling of the Gentiles which might haue stirred vp the Iewes vnto zeale as we reade They haue prouoked me in them which are no gods I therefore will prouoke them to iealosie in them which are no people yea in a foolish nation will I prouoke them to anger The Iewes because they were chosen by God in the former place flattred themselues as though the grace of God should be addicted and onely shut vp in them euen as though God himself could not want or be without them by any means Nay saith God Seeke in the high waies in the lanes and streets of the cittie For the place for the degree for the person make no regard bee they halt lame blind maimed poore rich All which generality of places and persons sheweth the franck and free bountifull and liberall louing and vniuersall inuiting and calling of the Lord our God For the word witnesseth accordinglie The seruants went forth into the waies gathered all as many as they found both good and bad together so the wedding was furnished with guests both good and bad together these they gathered without making choise no man being shut out for the kingdom of heauen is like vnto a draw net cast into the sea that gathereth of all sorts Also to his feast in mount Sion hee inuiteth all people he sendeth his word the Gospell to be preached the Sacraments to be ministred to all nations to all the world to euery creature Amongst them he will not the death of a sinner vpon his sonne he hath laid
all and if he gaue himselfe for the redemption of all it is meet for vs to endeuour by all means that his death may indifferently be auaileable vnto all And Beza giueth this note vpon that verse saying Another argument why churches or congregations ought to pray for all men without any difference of nation kind age or order to wit because the Lord by calling of all sorts yea sometimes those that are greatest enemies to the gospell will haue his church gathered together after this sort and therefore praiers to bee made for All. To this point commeth that that we haue hitherto set down◠in both these chapters First the proposition is made plaine and proued that praiers supplications intercessions and giuing of thanks is to be made for all mankind Secondly the reason of the Apostle is expounded to maintaine the proposition in such ample sort as is required and that God will haue al men to be saued and to come to the knowledge of the truth Thirdlie the reasons of the learned gathered herevpon are added also As that such praier is to be made for all that there may be made a change of them that of persecutors they may be made cherishers seeing hee hath made vs to his image we should exercise our charity one towards another we must haue compassion on the destructiō of infidels we must follow the example of God that giueth his sun and his rain to the vnrighteous and we must follow the example of Christ his son that praied for his persecutors wee must hope well because they are created to Gods image We were in the way of damnation God may do as much for thē as he did for vs we may not despaire of them the saluation of all is well pleasing to God we are in this world to set forward the good will of God our loue must not be a straitlaced loue but a gospell-like loue to loue euen the wicked If God gaue his son for all If Christ offered himselfe for a redemption for all we must indeuour by all meanes that his death may be auileable to all And therefore I conclude that such a praier is neither superstitious nor superfluous nor more charitable then God requireth but most holy accepted religious and agreeable to the mind purpose and will of God And thus much concerning the two first points The third part Of the doctrine establishing such praier THese things being thus deliuered concerning the Apostles rule of publike praier for mankinde I come to the doctrine thereof and to shew how by doctrine it standeth and that Gods children ought so to pray I find concerning praier for others two grounds or foundations from whence they flow and wherunto they haue respect and relation that is Election Vocation The first setteth downe knowledge assurance manifest euidence concerning the persons spoken of and praied for The second an heartie desire an expectation an attendant hope that he which aireth should aire in hope and that he that thresheth in hope should be partaker of his hope For if we hope for that we see not we do with patience abide for it But of these two points I will speake more at large and first of praier grounded in election When the great shepheard of the sheepe the Lord Iesus walked on earth and chose vnto himselfe his twelue disciples these he taught these he instructed he shewed vnto them his works his secrets his glory They heard the voice of God aucthorising his Christ. If they were weake he strengthened them If they were worldly he reproued them If they were ignorant he opened their wits he reproued their enemies excused his disciples shewed them the readinesse of the tempter armed them against temptations teacheth them to watch and to pray confirmeth them with his spirit and grace So of all sides prepareth them to the seruice and worke wherevnto it was his good pleasure to send them according as it is written You haue not chosen me but I haue chosen you and ordained you that ye goe and bring foorth fruit and that your fruit remaine c. This his flocke so instructed and taught so conformed to his heauenly purpose was notwithstanding of two sorts of people For it consisted of Elect and Reprobate Haue I not chosen you twelue and one of you is a diuill He spake it of Iudas Iscariot the sonne of Simon for it was he that should betray him though he was one of the twelue And as the Lord instructed taught them so also this bondslaue of Satan euen Iudas the Lord ceased not to speake vnto to reproue and to checke As to say vnto them That one of them is a diuell That one of them should betray him That he dippeth his hand with him in the dish to say Friend wherefore art thou come Iudas betraiest thou the sonne of man with a kisse It had beene better for that man hee had neuer beene borne He that eateth with me hath lift vp his heele against me All which reproouing spoken from him as hauing authoritie and not as the Scribes and Pharisies had beene sufficient to haue pierced the flintie and adamant heart had not Satan so throughly bewitched and possessed him to that his vile and traiterous purpose When Iesus knew therefore that his houre was come that he should depart out of the world vnto the Father Forasmuch as he loued his owne which were in the world vnto the end he loued them And therefore as we reade commendeth them being taught and instructed of him vnto the father saying I haue declared thy name vnto the mē which thou gauest me out of the world Thine they were and thou gauest them me and they haue kept thy word Againe while I was with them in the world I kept them in thy name Those that thou gauest me haue I kept and none of them is lost but the childe of perdition that the scriptures might be fulfilled For these he praieth vnto the Father saying I pray for them I pray not for the world but for them which thou hast giuen me for they are thine Consider in this most heauenly and diuine praier these points and circumstances 1. Who praieth 2. For whome he praieth not 3. For whom he praieth 4. And the reason He that praieth is that true shepheard that laboured painfully that wrought righteousnesse that was without sinne that came to be the light of the Gentiles and the glorie of his people Israel That giueth vp as it were in this praier his account to his Father that careth for mankind that prepareth his Disciples to send into all the world that hath gotten redemption for his people that worketh the ouerthrow of the kingdome of sinne and Sathan euen Christ Iesus God and man entring into the secrets of the Godhead euen he as now departing out of the worlde vnto the Father concerning his office which he receiued of the Father thus humbled as man maketh intercession and praier
vnto the going downe of the same He being the fountaine and fulnes of all good things hath prepared marriage for his son and inuited guests thereunto whereby is vnderstood That he tendreth vnto mankind the holy fellowship of his son Christ Iesus That he wil in him gather together his people his saints his church and lastly bestow vpon them the most comfortable and heauenly ioies eternall in his glorious kingdome For Christ is the end of the law for righteousnes to all that beleeue Neither tendeth the worke of the righteous God in his couenant to any other point but this That Christ should be their God his church married vnto him in faithfulnes that they might know the Lord. And that he might be as is written I will be a father vnto you and you shall be my sons and daughters saith the Lord God almightie To this end and for this holie calling and that it might be truely said as a iudgement against the wicked world and worldlings one day for contempt of the gospell What could I haue done any more to my vineyeard that I haue not done vnto it Therefore is God like vnto a certaine man that made a great supper and bad many and sent his seruant at supper time to say to them that were bidden Come for all things are now readie But they all with one mind began to make excuse c. Or as it is in S. Mathew they would not to come God extended towards the Iews a double grace or fauour First he preferred them before other nations that if they will heare his voice indeed and keepe his couenant then shall ye be my cheife treasure aboue all people though all the world be mine A kingdome priesthood a holie nation thus would the Lord build them vp and not lucke them downe Secondly by his prophets he opened to them his wil his fauour his adoption That he would be their God and the God of their seed but they made excuse but they would not come they would not know the day of their visitation most ingratefully reiecting the feast contemning God and contemning saluation Therefore now let vs heare what the Lord saith not onely to the Iew but to the Gentiles yea to all the world For through their fall saluation commeth to the Gentils to prouoke them to follow them and the fâ—l of them is the riches of the world This world vnto these riches thus the Lord inuiteth and calleth and sheweth forth his will vnto them Luk. 14.21 Then was the good man of the house angrie and said to his seruant Goe out quickly into the streets and lanes of the citie and bring in hether the poore and the maimed and the halt and the blind And the seruant said It is done as thou hast commanded and yet there is rome Then the maister said to the seruant Go out into the high waies and hedges and compell them to come in that mine house may be filled Esa. 25.9 And in this mountaine shall the Lord of hostes make vnto all people a feast of fat things euen a feast of fined wines and of fat things full of marrow of wines fined and purified Mat. 28.19 Go therefore and teach all nations babtising them in the name of the father and of the son and of the holy ghost Mar. 16.15 Go into al the world and preach the gospell to euery creature Esa. 53.6 All wee like sheepe haue gone astray wee haue turned euerie one to his owne way and the Lord hath laid vpon him the iniquitie of vs all Io. 1.29 Behold that lambe of God that taketh away the sins of the world Io. 3.16 God so loued the world that he gaue his only begotten sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life For God sent not his son into the world that he should coÌ„demn the world but that the world through him might bee saued 1. Iohn 2. vers 2. And he is the reconciliation for our sins And not for ours only but also for the sins of the whole world Ro. 11.32 For God hath shut vp al in vnbeleefe that he might haue mercie on all Mat. 11.28 Come vnto me al ye that are weary and laden and I will ease you Ezech. 18.23 As I liue I will not the death of a sinner but rather that he conuert and liue 2. Pet. 3.9 The Lord of that promise is not slacke as some men count slackenâ—sâ—e but is patient towards vs and would haue no man to pâ—rish but would All men to come to repentance 1. Tim. 2. I exhort therefore that first of all praiers supplications intercessions and giuing of thankes bee made for all men For kinges 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 to the acknowledging of the truth Vniuersall vocation or calling is a setting forth and manifest declaration of the good pleasure and will of God whereby he doth draw and bring vs to the knowledge of faith and saluation in him Or as an other saith When by the preaching of the Gospell wee are called out of the world That we should be a new creature or spirituall kings and priests vnto God For the manifestation wherof according to the scriptures set downe wee gather these circumstances to bee considered 1. Who calleth and what moueth him thereunto 2. The meanes of calling 3. Whom he calleth 4. The dutie of man to preach and to pray for the effecting thereof For the first The Creator louer of man euen God thy sauiour and redeemer which hath said Feare not for I haue redeemed thee I haue called thee by thy name Thou art my owne If thou goest through the water I will be with thee The strong flouds shall not ouerwhelme thee and if thou walkest through the fire it shall not burne thee and the flame shall not kindle vpon thee For I am thy Lord thy God thy holy one of Israel thy sauiour c. Feare not for I am with thee I will bring thy seed from the East and gather thee together from the West I wil say to the North Let go and to the South Keepe not backe but bring me my sonnes from farre and my daughters from the ends of the world Euen all these that bee called after my name For them haue I created fashioned and made for mine honour This Lord is that good man of the house that prepared all things readie that is the Lord of hoasts that inuiteth all nations that fetcheth his people from the endes of the world that prepareth the daintie feast that saieth Come to the waters All ye thirstie come buy wine and milke without any money that reioiceth if they come that is moued with zeale if they come not Which saith Incline your eares and come
vnto me take heed I say and your soule shall liue For I will make an euerlasting couenant with you euen the sure mercies of Dauid Yea a better heritage and name then if they had beene called sonnes and daughters I will giue them an euerlasting name that shall not perish Thus saith he Behold I am here I am here That if we shall seeke for him he wil be found of vs. Let vs with readie and willing mindes follow this caller let vs heare when he speaketh let vs answere when he calleth let vs be obedient when hee commaundeth in all humblenes submitting our selues vnder his mightie hand that he may exalt vs vnto glorie for with the Lord there is mercie and with him there is plenteous redemption as in the Scriptures aforesaid set downe is most amplie shewed This mercifull father according to his accustomed goodnes not for any thing that he saw in mankind looked vpon him to make him his child but euen when they were weake vngodly vncleane sinners and the enemies of God dead in sinnes and offences euen for his own sake wheÌ„ he saw thee in thy bloud euen when no eie pitied thee to doe any of these things vnto thee for to haue compassion vpon thee I saw thee saith the Lord polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud Thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue And moued through loue wherewith hee most fatherly loued the world he gaue his onlie begotten sonne that we might liue through him For herein God setteth out his loue towards vs seeing that while we were yet sinners christ died for vs. Wel saith S. Iohn Behold what loue the Father hath giuen to vs that we should be called the sons of God Now then if God be on our side who can be against vs who spared not his own son but gaue him for vs all to death Let vs therefore reioice in this his loue not as the Lord reproued the Iewes that for a space they wold reioice in the light which Iohn the Baptist brought but so let vs reioyce in the same that we way enioy the benefite of the same in the sauing health thereof And that we may be changed into the same image from glorie to glorie as by the spirit of the Lord. So shall wee also loue not in word neither in tongue but in deed and in truth The meanes whereby he calleth is first the preaching of the Gospel the certaintie whereof is such That as the Apostle saith though that wee or an Angell from heauen preach vnto you any otherwise then that which we haue preached vnto you let him be accursed Yea doubtlesse I thinke saith he all things but losse for the excellent knowledge sake of Christ Iesus my Lord. For whom I haue counted all things losse and do iudge them to bee dungue that I might winne Christ. This is that which the Angell said Bee not afraid for behold I bring you glad tidings of great ioy that shall bee vnto all people This is a doctrine and knowledge that passeth all knowledge not giuen vs by nature but reuealed from aboue containing that most wonderfull message concerning our Sauiour Christ Iesus and the benefite where withall we are blessed and inriched by him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption being vnto them which are called both of the Iewes and Gentiles Christ the power of God and the wisedome of God In whom God hath blessed vs with all spirituall blessings in heauenly things in Christ and according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled c. The summe whereof is to beleeue That Iesus Christ is the Lambe of God that taketh away the sinnes of the world For hee that beleeueth in him and shall be baptised shall be saued Vnto this diuine and heauenly message of the preaching of the gospel concerning health and deliuerance in Christ Iesus to bee receiued and beleeued of vs for the further strengthning and increase of our faith commeth also the Lords institution in the ministration of the sacraments which were ordeined for the gathering together of the saints and for the worke of the ministerie And these sacraments haue such affinity and agreement with the word as that whatsoeuer is giuen promised vnto vs in the word concerning our libertie freedom health and saluation in Christ to be obtained enioied and receiued Euen that doe the sacraments as signes and seales applied to the word to releeue and strengthen our infirmitie confirme and make sure vnto vs and to this end they are called holy signes and seals in the sight and eies of men instituted of God that by them he may more declare and seale vnto vs the good things and mercifull promises reuealed in the gospell Also they are a â—estimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifiing of our godlines towards him For sacraments are nothing els then the promises of the gospell set foorth and adorned with outwatd action and ceremony And therfore in baptisme we are washed with water in the name of the Father the Son and the Holy ghost to signifie that wee are receiued into grace and fauour for the blood of Christ Iesus shead for vs and are regenerate by his spirit And we on our parts doe hereby testifie and are bound that wee will hereafter in our liues and conuersation witnesse and shew forth all newnes of life and the good increase of the fruits of the spirit of the Lord. And therefore being the church of Christ we are gathered together by baptisme and the word that first by that marke we may be discerned from other sects and people secondlie that thereby our faith may be confirmed when as thereby Christ witnesseth that he washeth vs with his blood conferreth and bestoweth vpon vs remission of sins iustification and regeneration Thirdly as it teacheth the vnitie of the church whereby we say I beleeue the holy catholike church so also it sheweth that baptisme is a knot or band whereby the members of Christ are bound or knit in mutuall loue one towards another that as we haue many members in one bodie and al members haue not one office so we being many are one bodie in Christ and euerie one one anothers members And concerning this our washing and regeneration most aptly saith one Nostrae tum purgationis tum regenerationis in patre causam in filie materiam in spiritu effectum consequimur quodammodo distincte cernimus We get and obtaine and as it were after a sort doe see very distinctly In the Father the cause in the Sonne the matter and in the Spirit the effect of our clensing and regeneration For
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
their owne as he did but the things that belong to Iesus Châ—ist Secondly for comfort Though there enter into the Church rauening wolues seeking to deuour the flocke yea Apostataes and enemies to the crosse of Christ yea and sometime spring from amongst themselues That they should be comforted herein and in pacience possesse their soules To thinke it is no new thing but as also was verified in the Church and in the time of our Lord and Sauiour Iesus Christ walking on earth and hauing conuersation among vs. Thirdly That the fall of Iudas the blasphemies of Cerinthus Arius and such like should be examples vnto vs that we fall not into the like condemnation that we more firmelie and constantlie regard the truth And that we heartilie pray we may be Authours of knowledge of faith and of good workes and not of quiddities cauels and errours to intangle the people of God and the inheritance of Iesus Christ. So then the Resolution is this Such as hath beene the behauiour of these Churches towards them in their time such ought ours to be towards them if they were aliue amongst vs and to receiue them as long as God biddeth receiue and to reiect them when God reuealeth them and not to goe before the reuelation of the Lord. And thus much for those three the more at large for the vnderstanding of other like examples in the Scriptures The fift Obiection THere is a sinne vnto death I say not that thou shouldst pray for it 1. Iohn 5.16 If there be such a sinne then is there such a sinner that committeth that sinne and he is not to bee praied for and so by a consequent All men are not to bee praied for The Answere To the answering of this obiection we will first see what the sinne is Secondly of the vnderstanding of the place For the first Some referre this sinne vnto these wordes of Saint Matthew Wherefore I say vnto you euerie sinne and blasphemie shall be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men S. August speaketh thus of it De quo peccato quoniaÌ„ non expressum est possunt multa diuersa sentiri Ego autèm dico id esse peccatum fidem quae per dilectionem operatur desâ—rere vsque ad mortem Of which sin because it is not expressed manie and diuerse things may be thought But I say That it is that sinne that is to abandon and forsake vnto the death the faith which worketh by loue An other saith that it is Finalis impoenitentia That is an vnrepentant heart vnto the ende Master Caluin calleth it Peccatum cui nulla spes veniae reliqua est c. Apostasiam qua poenitus homines à Deo se alienant c. Porrò cum peccatum aùt blasphemia in spiritum eiusmodi defectionem perpetuò secum trahat non dubium est quin hic notetur That is A sinne wherevnto there is remaining no hope of pardon Apostasie whereby men altogether alienate themselues from God And moreouer when as sinne or blasphemie against the holie Ghost doth alwaies draw with it such kind a defection there is no doubt but that it is meant here So here for the sinne that is here meant we see it is a renouncing of the faith an impenitencie finall a falling away from God and Apostacie a blasphemie against the holy Ghost Secondly for the vnderstanding of the place Doctor Martir giueth this iudgement Nominê constituitur alibi vt oremus prò omnibus ad Timotheum ratio additur Quòd omnes Deus velit saluos fieri Et tamen Iohannes ait peccare nonnullos ad mortem Et prò his dicìt non orandum Quod tamen intelligeâ—e debemus quando nobis fuerit compertum illos ad mortem peccasse Is it not determined elsewhere That we should pray for All men And vnto Timothie the reason is added For God will haue all men to bee saued And yet Saint Iohn saith that many sinne vnto death and for these hee saith We ought not to pray Which saying yet we ought so to vnderstand when the same their sinne shall bee throughlie found out and tried that these saide persons haue sinned vnto death So then in conclusion the answere is thus We ought to pray for all men but if we know throughlie such an impenitent Apostata vnto death we ought not to pray for such a one The sixt Obiection PRaier for Reprobates shall not be heard Why then should we pray The Answere This is obiected as though there were no effect or end of praier but to be heard Yes the Lord may accept the obedience and humilitie of his seruant and yet not graunt the request The prophet praieth in the psalme Let thy people praise thee O God let all thy people praise thee And when was it or when will it be that all Gods people will extoll and praise him yet is this the desire and praier of the church and as wee pray Thy will be done in earth as it is in heauen Which things howsoeuer they come to passe wee leaue to his diuine maiestie Our request desire and zeale we make known to him The sonne of God and our Sauiour praied in obedience to his father praied three times O my father if it be possible let this cup passe from me c. Yet therefore came he into the world that hee should tast thereof As it is written Father saue me from this hour but therefore came I vnto this houre Yet so would hee be humbled so would he be obedient so would hee in the sight of the father fulfill all righteousnes So likewise let vs be zealous on the Lords behalfe shew our desire to prefer his kingdome hee shall accept our seruice and our obedience though he deale in those our suits and requests according as shal be thought best to his deuine maiestie And therefore one noteth after this sort Quanquam autem orationes non debito ordine factae ad nullum nobis peccatum imputantur propter charitatem qua oramus hoc tamen dam in facimus quod nihil impetramus nisi debito ordine Ità Christus in cruce rogauit prò suis homicidis pater inquiens remitte illis non enim sciunt quid faciunt Luk. 23 34. At pater non remisit nisi conuersis credentibus sicati Petrus in sua concione ostendit Act. 2.38 Coeteri peccarunt ad mortem in peccato suo mortui sunt propterque illos HierusaleÌ„ omne Indaeorum regnum vastatum est And although our praiers not made in due order are not imputed to vs as any sinne in regard of the loue wherewith we pray yet the losse we receiue is this that we obteine nothing but in right and due order so Christ on the crosse praied for his persecutors and murderers saying Father forgiue them for they know not what they doe But the father
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