Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	let_v	people_n	praise_v	12,053	5	10.9906	5	true

Text snippets containing the quad

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

their owne as he did but the things that belong to Iesus Ch●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 quoniā non expressum est possunt multa diuersa sentiri Ego autèm dico id esse peccatum fidem quae per dilectionem operatur des●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 intellige●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 Hierusalē 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 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 rag●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

whom we pray both publikely and priuately as our sauiour taught vs in that praier which w●e call the Lords praier Giue vs this day our daily bread Forgiue vs our trespasses Lead vs not into tempta●ion But deliuer vs from euill So we see to pray for our selues for the subiects for oth●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 thē 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 ●xpositerem eius beatissimum Ciprianum quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo in terra diligenter attende obedienter intellige profecto docebit te ●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 imaginē 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 praie● 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 d●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 wickedn●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 ru●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 so●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