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
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
onlie And againe Paul by my iudgement simplie commandeth as oft as publike praiers are made to make supplications and to intreat for all men yea euen for them which for the present time haue no coniunction or fellowship with vs. And againe when Saint Paule commaundeth vs to pray for all men he giueth vs to vnderstand that we must exercise our charity one towards another desiring God to be mercifull to all and to gather vs togither into his heauenly inheritance seeing hee hath made and fashioned vs to his owne Image Also following Yet notwithstanding his mind was to shewe that we must not onely pray for the faithfull which are our brethren alreadie but for them that are very far off as the poore vnbeleeuers although there seeme to be a great distance and a thicke wall betwixt both yet must we notwithstanding haue pitie on their destruction to the end that we might pray to God that hee would draw them vnto him And in the next sermon We haue shewed already what Saint Paules meaning is in this place that is to say That the faithfull pray not onely for the bodie of the church but generally for all men as our Lord Iesus Christ exhorteth vs also to doe good to them that persecute vs and pray for them that curse vs. For what know we whether it will please God to haue mercie vppon them or no and bring them to the way of saluation For we ought to hope well of them seeing they are created to the image of God And seeing our saluation commeth onely for the meere and free goodnes of God why will hee not do the like to them which now are in the way of damnation as wee were Therefore the faithfull ought to haue care of them which are not yet ioyned to them but are rather their deadly enemies Thus farre master Caluin comprehending all mankind and infidels whatsoeuer to pray for them in hope for we know not whether the Lord will do as much for them as he hath done for vs seeing hee created them to his owne image and similitude The note that Beza giueth is thus Vbi absoluit quae ad doctrinam spectant c. Hauing absolued and dispatched those things which appartaine to doctrine he speaketh now in the second place of the other part of the ministerie of the word that is of publike praiers and first of al declaring this question For whom we ought to pray He teacheth that we must pray for All men Yea and especially for all maner of magistrates Lastly Tremelius thus translateth the wordes Prò quibusuis hominibus prò omnibus hominibus He translateth them Prò omnibus filijs hominis That is That praiers supplications c. be made for All the sonnes of man And these few shall suffice for the late Interpretours and for the sence of the wordes All men In consideration whereof we see the Apostles rule expounded That praiers are to be made for All men for vniuersall mankinde for all the world for all manner of men for all men in generall for all the sonnes of man Since that therefore it is a rule taught vnto the Church of God by the Apostle That praiers and supplications should bee made for all mankind I see no cause why I may not say and conclude with Saint Augustine Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem ad Deum orandum vel ipsum clara voce orantem vt incredulas gentes ad fidem suam venire compellat non respondebis Amen An etiam huius fidei sanitati contraria disputabis Nunquid beatissimum Cyprianum in hoc errasse clamabis vel susurrabis vbi prâ— inimicis fidei Christiana vt etiam ipsi â—d eam conâ—ertantur orare nos docet c. Wilt not thou when thou shalt heare the Priest of God at the Aultar of GOD exhorting the people to pray vnto the Lord or when thou shalt heare him himselfe with a loud voice praying That it please him to compell in and driue vnto the faith and make to come the vnbeleeuing people and nations Wilt not thou answere Amen And wilt thou dispute contrarie things against the soundnes of this faith wilt thou crie out or priuily whisper that blessed Cyprian erred herein whereas he teacheth vs to pray for the enemies to Christian faith that they may be conuerted brought home thereunto Lastly wilt thou blame Paul the Apostle hauing such kind of praier for the Iewes infidels concerning whom he saith Brethren my hearts desire and praier to God for Israel is that they might be saued Thus farre saint Augustine To conclude then the first part we haue found a rule out of the sacred scriptures That we may pray for All men And what maner of All men we haue sufficiently heard I see therfore no cause but I may thus end For whom soeuer the Lord commaundeth vs to pray for in our publique praiers for them we may safely pray But the Lord by the Apostle saint Paul commandeth vs in our publique praiers to pray for All men for vniuersall mankind for All men in generall for the sonnes of man Therefore we may pray for All men for all men in generall for vniuersall mankind for the sonnes of man Of the second part concerning the Reasons NOw we come to the second part that is to the Reasons why all men should be prayed for and wee will first set downe the rule and so grow on to our purpose 1. I exhort therfore that first of all Praiers supplications intercessions and giuing of thanks be made for All men for kings and for all that are in authoritie 2. That we may lead a quiet and a peaceable life in all godlinesse and honestie 3. For this is good and acceptable in the sight of God our Sauiour who will that all men shall bee saued and come vnto the knowledge of the truth These wordes containe especially three things First the exhortation or commaundement concerning praier in the Church and for whom in the first verse according as I haue set downe Secondly the end and effect that may come thereof in the second verse To lead a quiet life c. Thirdly A reason of such kind of praier For it is acceptable in the sight of God c. in the third verse Concerning the exhortation or commaundement which is the first verse hath beene sufficiently spoken that is That it is a commaundement that praier be made for all mankind in generall publiquely and vniuersally in the Church and congregation yea for kings and for all that are in authoritie vnto whom any dignitie or ciuill function is committed For Christians might thus thinke That they ought not to pray for them which conferre and bestow all their riches and power to withstand the Gospell and the kingdome of Christ Iesus which thing before all things is to bee sought For Rulers how many so euer they were at those times were euen as
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 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
ben hitherto holden captiue in darknes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof and the cleare light of thy holy spirit bee brought into the right way of saluation These words the booke of reformed churches of Midleburgh aboue specified somewhat changeth saying Moreouer we make our praiers vnto thee O Lord God most mercifull father for All men that as thou wouldst haue all sorts of men saued and come to the knowledge of the truth so it may please thee that such as haue ben hetherto holden captiue in darkenes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof c. As aboue so haue we here the example of other reformed churches also all which we see keepe the Apostles rule pray for All men for al such as be yet ignorant for all men in generall for such as are captiue in darkenes and ignorance And sometime end the same their praiers with the Lords praier also So doe we behold praier for all men and euen the very Apostles rule in the church of God continued from time to time and thus much for the practise of the church The fift part The Obiections against it answered NOw we come to the fift and last place which is concerning the obiectioÌ„s against this ancient publike charitable and religious praier of the church for vniuersall mankind which whosoeuer backbiteh or speaketh against he backbiteth and speaketh against the word of God and against the ancient order of praier of Gods church as sufficiently hath ben declared The first Obiection WE ought not to pray for all because All shall not bee saued The Answere We haue no such rule in scripture that saith wee ought not to pray for all but we haue a rule of S. Pauls that saith Pray for al men But a rule that saith Pray not for all men I find none such Him therefore that flatly inferreth a contradictioÌ„ against the scriptures of God the church of God ought to suspect For Christ wee know and Paule wee know but who is this That hee should set downe a rule against the Lord his God We may say vnto him as Moises said sometime to the presumptuous Ye take too much vpon you ye sons of Leui. Secondly the proposition here inferred hath his foundation in calling and in the outward seruice due vnto God in praier in his congregation vpon earth the conclusion or reason is drawen from the purpose of God in election and applied ioined therunto which ought not to be For from outward calling to secret election we may not reason Thirdly the Apostle preuenting all such cauelling teacheth vs to reason far better saieng Pray for all men For God will haue all men to bee saued The second Obiection IN mankind there are reprobates and we ought not to pray for reprobates The Answere The Lord in his Câ—mmission saith not Goe preach to elect and â—â—probate buâ— Pâ—each the Gospell to â—uery creature he doth not â—â—stinguish thâ—m to our hands but looketh for increase Againe We pray for the saluation of All whom wâ— know to be created to the image of God and vnto whom tâ—ere is the same nature with vs on the other side we leane the dâ—struction of those to Gods iudgemâ—nt whom hâ—e himselfe knoweth to be reprobatâ—s Lastly we say as maister Caluin saith Hunc illum sâ—ngulos optare debemus saluos esse atque ita complecti totum humanum genus quià nen dum distinguere licet electos à reprobis Wee ought to wish this man and the other man and so euery man to be saued and so comprehend All mankind For as yet we may not distinguish or seperate the elect from the reprobate The third Obiection OVr sauiour Christ saith I pray not for the world c. He would not pray for the wicked ones in the world Wee should do so to c. The Answere This praier of the Lord was particular vnto himselfe as the great shepheard of our soules and therefore not to be drawne into example of vs whereof is inough spoken before Againe as one noteth vpon the words Chrâ—stus vt deus homo nouit distinctè plenè qui quot essent saluandi qui etiam quot essent damnaÌ„di c. Christ as God and man both distinctly and fully knoweth who and how many should be saued who also and how manie should be damned Wee prostrate before his maiestie dare not speake or presume any such thing But let vs see how Christ hath praied and how he teacheth â—o pray for in the same Chapter he saieth I pray not for these alone but for them also which shall beleeue in me through their worde He praied not only for them which were prâ—sent as in the ninth verse but also for them which were to come and should beleeue in him Also according to the prophesie long before of him he prayed for the transgressours So as we read in the Gospell hee fulfilled it saying Father forgiue them for they know not what they doe Vpon which words a learned Father saith Oblitus suorum malorum prò suis crucifixoribus id est prò nobis orat qui nostris peccatis illum crucifiximus Ignosce illis qui à nesciunt quid faciunt Hee forgetting his owne iniuries prayed for his Tormentors or crucifiers That is for vs who with our sinnes haue crucified him saying Father forgiue them for they know not what they doe And in this we are to follow the Lord in the other to know the Lord and in both to honour him The fourth Obiection IF it be lawfull to pray for the saluation of Reprobates Then is it lawfull to pray for Iudas and Saul and Esau of whom the Scriptures doe testifie That they bee reiected of the Lord. Iudas is called the lost child of perdition and a diuel Iohn 6. Esau is said to find no place to repentance Though he sought the blessing with teares Heb. 12. And of Saul the Lord himselfe in expresse words said that he had reiected him 2. Sam. 7. The Answere Let vs suppose that Esau Saul and Iudas were aliue and so first let vs speake of them Secondly of the Reprobates Of Esau first For yer the children were borne and when they had done neither good nor euill c. It was said vnto her The elder shall serue the yonger Now after this voice of the Lord concerning the children Let vs see whether the Church cast him off also as reiected of the Lord and vnworthie of his house vnworthie of their praier vnworthie of their companie First it is said And the boies grew Then it is said And Isaac loued Esau Then it is said Make me sauory meat that my soule may blesse thee or I die Surely master Caluin giueth this iudgement Consortes externa vocationis peraequè fuisse Esau Iacob vndè patet arcano dei consilio
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
vnto him Secondly because in the world are dayly outragious blasphemies and that it runneth on headlong into all kind of wickednesse Death hell and damnation it selfe triumpheth ouer it for the onelie beleeuers for whom Christ praid doe ouercome And for the world he praied not and therefore it abounded in euill For which cause this woâ—ld by the iust iudgement of God is turned ouer into a reprobate minde left to his owne lusts and desires and therefore as it liueth in horrible sinnes and abhominations so vnto most horrible iust and seuere iudgement is it turned ouer throwne down and condemned for which cause the sonne of God said I pray not for the world He praieth then for them which the father had giuen him For the wicked world he was not carefull He was carefull for his owne flocke These had forsaken all and followed him to these hee had declared the name of the Lord these had continued with him in his temptations these he kept to send into the world That the world might beleeue by them And as thou didst send me into the world so haue I sent them into the world Such are they whom thou hast giuen to me And for these I pray and lift vp mine eies vnto heauen The Reason followeth For they are thine He calleth them not onely his Disciples because hee trained and taught them to his diuine and heauenly purpose but further entring into the secrets of God beholdeth the wonderfull iudgements of God discerneth and pronounceth of them That those that bee his are indeed Gods also We sillie men pray according to the bare sense and feeling of faith and loue But Christ the sonne of God God and man entreth into the tabernacle of the highest discerneth betweene Election and Reprobation sheweth that these his disciples whome hee hath taken out of the worlde That they are Gods owne setteth forth also him that is none of Gods owne but a Reprobate a lost child as hee saith Those that thou gauest mee haue I kept and none of them is lost but the child of perdition That the Scriptures might be fulfilled Herein then we behold the most wonderfull worke and ministerie of the high Shepherd He is of God and came from God he teacheth he reproueth In the assurance of his diuine knowledge he deuideth his sheep commendeth the elect to God entreateth his Father to preserue them in the world shutteth out and pointeth at the Reprobate the childe of perdition that betraied him A worke I hope that will make all sheepherds and people to stand in awe and feare and not to sute themselues in this worke with Christ Iesus And therefore a learned man saith Precationis autem qua hic refertur alia suit quedam specialis ratio quae in exemplum trahi non dedet Neque enim ex nudo tantum fidei charitatis sensu Christus orat sed adita coelorum ingressus antè oculos habet arcana patris iudicia quaenos latet quamdiu per fidenâ— ambulamus That is Of the praier which is here specified there was another speciall reason which ought not to bee drawne for an example For Christ praieth not vpon the bare feeling of faith and loue onely but entering into the pallaces of heauen hath the verie secret iudgements of his Father before his eies which things lie hid vnto vs so long as wee haue our conuersation and walke by faith To conclude then let our praiers proceed according to the commaundement of the Lord in ordinarie vocation and calling for to teach so perfectly and to discerne so deepely into Gods secretes or to yeeld vp so exact an account belongeth not vnto vs but that wee must let that alone for euer And thus much for the first part of doctrine now to the next which concerneth Calling Now followeth the second point Namely of praier hauing his foundation in calling Many a one when they talke of Calling do thinke that they speake of some vnperfect easie oâ—dinarie thing without strangenes without deepe conceit a thing of course that may be drawne too and fro off or on present or absent of some effect or none effect at their owne pleasure and therefore as thinking themselues able to handle greater matters they will enter into Predestination whether he be a reprobate whether such a one be elect I am sure I am chosen and elect I looke into such a man and I see that he bringeth forth the fruits of reprobation Thus man where he should not iudge is very quicke sighted and where he is taught to discerne and iudge indeed there he will not vnderstand but is stark blind For surely Vocation is a most excellent ordinary meane for man and for the church of God to know and discerne the things of God which are prepared for them that loue him on the contraâ—ie side his iudgements and punishments against those that are despisers and contemners of his truth and Gospell And therefore in vocation to what thing soeuer he would turne himselfe whether it be to behold the goodnes or mercie of God towards mankind either to discerne things concerning himselfe or his brother he shal find it most plentifully taught in the scriptures yea most admirablie set forth if he wil in the spirit of meeknesse and wisdome imploy himselfe and seeke for the same Such kind persons of such peremptorie persuasions are like vnto those that say If I be predestinate to bee saued I shal be saued and thinke it sufficient thus to say They neuer draw neere vnto Christ they examine not whether they be chosen in him whether they be vnder his guard and protection they consider not that they should be holy and without blame before him in loue That they are predestinat to be adopted through Iesus Christ That they should be to the praise of his glorie These things they consider not so in most daungerous sort they intangle themselues being in a maze and cannot get out So likewise these men in predestination in election in reprobation they censure others thinking most weakly of the state of Vocation being indeed the only place where we should behold our selues and others forgetting That since God hath giuen vs his Christ how shall not he with him giue vs all thinges also seeing all power is giuen vnto him both in heauen and in earth and that God hath made him heire of all things Seing therefore that this Lord is vnto vs omnisufficient and most rich and no lesse bountifull then hee is rich to all that call vpon him let vs draw neere then vnto Vocation and see what things hee hath prepared for them that loue him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written He that reioiceth let him reioice in the Lord. God euen the most mightie God for the gathering of the saints together hath spoken and inuited the world from the rising vp of the sunne