Lord say oftentimes That he auailed not by his praier An other saith Obserua intercessionem sanctoruâ— maximae esse efficatiae Ait enim Et nê obsistas mihi hoc est nè obicem irae meae orationem tuam interposueris quod Mosen fecisse legimus Caeterum nè deus videatur orationem sanctorum nihili facere quare querulos Iudaeos non exaudiat subnectit rationem dicens Non contemnere se intercessionem sanctorum sed cor impoenitens Iudaeorum Marke saith he that the intercession of the holy men is of great effecacie For he saith Hinder me not or stoppe me not That is put not forth thy praier as a barre and stay vnto my wrath which wee reade Moses to haue done But least God might seeme little or nothing to esteeme the praier of holie men for what cause hee heareth not the murmuring of the Iewes hee addeth a reason saying But the hard and impenitent heart of the vnbeleeuing Iewes These expositions teach vs that the Prophet was not condemned for praying for them but their abhomination in sinning stirred vp the Lord in wrath That he would neither the praier of the prophet neither any other thing by his meanes should stand in the gap but that the Lord would poure out his wrath vppon the young and the olde the Prophet with the Priest the Prince with the people the parents with the children For we see after the first warning the Prophet prayed stil and is reproued the second time as Ier. 11.14 And he preached and praied still and is reproued the third time as Cap. 14.11 and thus much for the place of Ieremie But now to the Argument We will not reason herein by what Logicke this Argument standeth for that I reserue to my second booke wherein I must answere to a great manie things but will suppose it to bee good for this time and let him tell on his tale The Argument conteineth a Maior and a Minor proposition The Maior is this 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 This proposition saith the obiection must haue his strength from this place of Ieremie the 7. but let vs see how 1 First then let vs see and consider what it is to bee cast out of Gods sight and fauour that the consequent may follow that Not to pray for such c. 2 Secondly whether these were cast out of Gods sight or no. That this Maior proposition may haue his strong foundation First then To be cast out of Gods sight is said to bee sundrie waies One way it is said to be then when as Gods seruant and child for a season is as it were forgotten of God and turned ouer to the enemie to oppressors yea to himselfe and feeleth troubles temptations and afflictions sorroweth inwardly goeth mourning all the day long powreth out the dolorous lamentation of Sion The Lord hath forsaken mee my God hath forgotten me And yet after these trials and stormes is visited refreshed comforted by the Lord and for euer is not forsaken and cast off by the Lord but for a season and receiued againe So the Prophet David And when I made haste I said I am cast out of the sight of thine eies neuerthelesse thou heardest the voice of my praier c. Likewise Ionas in the great surges of the fishes bellie Then I said I am cast away out of thy sight yet will I looke againe towards thy holie Temple c. yet hast thou brought vp my life from the pit O Lord my God And the Lord said vnto Isâ—ael Thou art my seruaunt I haue chosen thee and not cast thee away c. This teacheth then that there is a wholsome reiecting and casting off and as it were a discipline in our God whereby we are more stirred vp and whetted to hold fast by God and to acknowledge his mercies And this casting off is not in wrath but in loue not of a Reprobate or bastard but of a sonne and beloued child not for euer but for a time and season noâ— to destruction but for reformation Secondly There is a casting out in the wrath of God open and reuealed to the face of the world for sinne and for contempt of the word and will of the Lord as is to be feared shal come vpon vs for our disobedience and sinnes mulâ—iplied to the heauens which the Lord threatneth in the Law as But if ye and your children turne away from me Then wil I cut off Israell from the land which I haue giuen them and the house which I haue hallowed for my name will cast out of my sight and Israell shall be a prouerbe and a common talke amongst all people c. And Dauid said vnto Salomon If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer And as God threatneth to the disobedient And I will cast you out of my sight as I haue cast out all your brethren euen the whole seed of Ephraim Thus he speaketh when he threatneth iudgement and captiuitie vnto them Thirdly there is a casting out of the vnrighteous froward and reprobate which are vessels of wrath prepared to destruction that God mighte shew his wrath and make his power known and it is of two sorts Either in this life and reueiled as the casting out of Pharao of Saul the reueiling of Iudas and such like as hath beene said before Or els it is secret or not reuealed hid in himselfe For he hath put it in his owne power and as hee knoweth who are his owne So knoweth hee also who are not his owne and according to his good pleasure either reuealeth them or not reuealeth them Secondly the casting out of Gods sight being thus distinguished let vs see whether these were cast out or â—o Let vs looke on the proposition and it is thus Who soeuer God hath cast out of his sight that is out of his fauour If he meane the first way that cannot be for that is proper to the holie and righteous Thy louing correction saith the prophet shall make me great shall not confound me but shall make me great Thou hast knowne my soule in aduersity Not forsaken me or cast me of but known me after two daies wil he quicken receiue vs and in the third day he will raise vs vp and we shall liue in his sight yea the Lord is on my side the Lord taketh my part the Lord is my strength and my song and is become my saluation So that in this casting off the child of God is excercised God doubleth his fauour vpon him and forsaketh him not but for his good and returneth vnto him and is his present helpe in the time of trouble is his strength castle and deliuerer And this serueth not the turne And therefore wee must
seeke further that this proposition may bee releeued The second sence is a iudgement a plague and more bitter and vniuersall or generall and it concerneth prince people religion as before Salomon Israell the temple but this iudgement is temporall and in this life As when the king of Israell did euill in the sight of the Lord his God and humbled not himselfe befoâ—e Ieremiah the Prophet at the commaundement of the Lord c. And when they mocked at the messengers of God and despised his words and misused his prophets vntill the wrath of the Lord arose against his people c. He brought vpon them the king of the Caldeans who slue their young men with the sword in the house of the sanctuarie spared neither yong man nor Virgin ancient nor aged God gaue al into his hand the vessels the treasures of Gods house the treasures of the king Then he burnt the house of God brake downe the wal of Hierusalem burnt all the pallaces and all the precious vessels carried the people away that were left to Babell and they were seruants to him and to his sons c. Here is a lamentable ruin and a casting out of the people out of the sight of God The king the people the temple religion their priests their Virgins their Matrons their wealth their seat their cittie their old men their young men briefely al in regard of policy beautifull peaceable now by God shaken disquieted defiled captiuate and plunged into great miserie desolation and obscuritie So vseth God to set vp in his fauor and in the kindling of his wrath thus doth hee deface and pull downe Thus if thou wilt not keepe and doe all the words of this law c. And feare this glorious and fearefull name The Lord thy God then the Lord will make thy plagues wonderfull and the plagues of thy seed euen great plagues and of long continuance c. So great are the plagues of the sinner but mercie shall embrace him on all sides that putteth his trust in the Lord his God Now our proposition is Whosoeuer God hath cast out of his sight that is out of his fauour c. Thus indeed hath God dealt with Israel as wee heare in the processe before but we are to marke two things The one whether they were reprobats or no. The other whether thy were cast off finally and for euer or no. Now if they be reprobates and that they be cast out as God vseth to cast out reprobates then the proceedings in them is as in Saul to be reiected of God another substituted in his place for God had chosen Dauid a better man theÌ„ he then to be spoiled of all heauenly ornaments as of the spirit of God wisdome the comfort countenance of the Prophet c. Turned euen to Satan to abound in most abhominable sins as hipocrisie persecution bloodshead destroieng of the church inchauÌ„tment apostasie desperatioÌ„ so running on til they had made an end of him So Iudas in reprouing and coueting vntill the deuill entred into him vntill he tooke the reward of iniquitie vntill he despaired and hanged himselfe Such go with a swift enforcer for they are caried according to his will But in these for whom Ieremie praied it is not so For in them was repentance to come vnto the Lord as Ier. 14. where they say O Lord though our iniquities testifie against vs deale with vs according to thy name For our rebellions are many we finned against thee O the hope of Isâ—aell the sauiour thereof in the time of trouble why art thou as a stranger in the land c. Yet thou O Lord art in the middest of vs and thy name is called vpon of vs forsake vs not And the Lord himselfe speaketh vnto the Prophet of their conuersion and amendment saying Let them returne vnto thee but returne not thou vnto them That is follow not thou their wickednes but let them be conformed to thy godly example Thus they crie vnto the Lord the Prophet teacheth them a praier as in the same chapter Verse 14. And the Lord would haue them conformed to the holines of Ieremie And these â—hings import no reprobation and this people therefore yet no reprobates I omit many such like praiers and approbations of God for breuities sake So likewise this inferreth the other Though it were a sharpe iudgement and casting off yet it was not finally and for euer For iâ— is said for their comfort Behold therefore saith the Lord the daiâ—s come that it shall no more be said The Lord liueth which brought vp the children of Israel out of the land of the North and from all the lands where hee had scattered them and I will bring them againe into their land that I gaue vnto their fathers c. Meaning that euen the very deliuerance ouâ— of Bâ—bilon should be so glorious that it should shaddow and as it were put to silence the deliuerance in Aegypt Secondly the terme and time of their deliueâ—aÌ„ce was set downe as They were seruants vntill the kingdome of the Persians had rule to fulfill the word of the Lord by the mouth of Ieremiah vntill the land had her fill of her Sabats For all the daies that she lay desolate she kept Sabat to fulfill seuentie yeares c. In the fiâ—st yeare of Cirus king of Persia the Lord stirred vp the spirit of Cirus c. Thirdly their life while they were in captiuitie was not as the life of reprobatâ—s and cast awaie then in Babilon as witnesseth the Prophet Ezechiel who was sent as a watâ—hman vnto the house of Israel and Daniel who praied for the people and the Psal. setteth out their sighing and sorrowing and seruice to God by the waters of Babilon And king Cirus in his great commandement said vnto them Who is among you of all his people with whom the Lord his God is let him go vp And there went vp with Zerubbabell the chiefe captaine Iesua the high priest and Nehemiah c. The whole congregation together fourtie two thousand three hundred and three score besidâ—s their seruants and their maids c. Thus our God is not alwais chiding neither reserueth he his wrath for euer though he had driuen them far off yet he saith Come againe ye children of men he bringeth them home into their own land is appeased towards them and they build his house So that Israel though he were sharply punished yet was hee not finally reiected from the Lord and therfore yet not reiected as Reprobats and so no cause but the prophet might pray for them Lastly the scripture it selfe of the seuenth of Ieremie speaketh thus I will cast you out of my sight as I haue cast out al your brethren euen the whole seed of Ephraim Where we are to note that the Lord saith Hee will cast them out and he sheweth an example how None otherwise but as
loue of fruits of righteousnesse might be more thought vpon embraced and followed But howsoeuer it commeth to passe it goeth with vs far otherwise And as a bird may be snared by a little twig that he cannot flie so we in these daies by some inferior matter or question of lesse importance are drawne away from the greater points as Iudgement Mercie Fidelitie and Innocent life That the cleare light of the Gospel in the fruits and actions of righteousnes and true holinesse wherein we should walke all the daies of our life caÌ„not gloriously make shew or shine forth amongst vs. When souldiers haue their charge what exploit to take in hand and now to that purpose march in the face of the enemie from this fierce and resolute minde to be calmed with a toy or withdrawne with a false alarum or stopped by some conceit sodainly happening is an infallible presumption and information that the princes cause is not regarded they themselues are not trained and expert as they ought to be and that each man regardeth neither his own neither yet his brothers life So is it in the militarie profession of a christian knight and souldier The cause we haue in hand is Christs to professe his name to walke in his waies From this if we be caried either by entisement or by â—alse persuasion or by impertinent questions we shew our selues not to regard â—iâ—her the cause or our bâ—ethren or the Lord that bought vs. And sure his example who is that worthie captaine and Lion of the tribe of Iuda is worthie the marking and the following who for the ioy that was set before him indurâ—d the Crosse and despised the shame and is set on the right hand of the throne of God So should we little esteeming the things of lesse importance with constancie fight the good fight of faith and runne with pacience the race that is set before vs looking vnto Iesus the authour and finisher of our faith that we might take hold of euerlasting life in him that liueth and reigneth for euer Amongst other things and points of this sort that trouble many is this one Namely concerning praier for All men And some say we ought to pray for all men and some say we ought not From thence they grow to reason concerning Predestination and Election so of Calling and Reprobation then to discerne this mans woâ—kes and that mans life to salute this man and let the other passe Lastly to conclusions of their owne without feare or without regard to discern eitheâ— how or of whom or to what end the worde of God be pronounced spoken or diuided That I might somwhat therefore relieue such mens ignorance of which sort some it may be haue mooued me to write and also shew what I haue preached therin for the benefite of the congregation wherein I am from time to time I haue taken in hand to commit this discourse to the open view bearing alwaies this minde that what I haue well spoken to the glorie of God to persist therin and to confirme the same if contraâ—ily I haue spoken amisse to bee the first also in my congregation to retract the same For God forbid any Minister should liue in a flocke to corrupt to abuse or to destroy the flocke whereof the holy Ghost hath made them oueâ—seers to feed the Church of God which he hath purchased with that his owne blood Now in handling of this question I see many difficulties to ensue On the one side if I saie Pray for all men then they will say What shall become of the Reprobates Beholde one that praieth for reprobates All men shall not bee saued And all men are not to bee praied for On the other side if I say All are not to be praied for I feare I shall speake against the truth against the Church of God against scripture it selfe In this dilemma therefore I will follow the mind of the Prophet I will stand vpon my watch and hearken what the Lord will say and whatsoeuer the Lord in his worde saith vnto me euen that will I speake Saint Augustines counsell is good Sileant humanarum contentionum animosa perniciosa certamina inclinemus aurem verbo dei Let the lustie and dangerous quarrels of humane contentions keepe silence let vs encline our eare to the worde of God Some haue said That it is a superfluous thing to pray for all men That such men are more charitable in praier then God would haue them to bee That they doe more worke than euer the Lord required That it is a superfluous and foolish charitie And therfore one in acertain booke setteth down this state on the question But now for the better satisfying of those which haue beene troubled about this matter and desired resolution at my handâ— for the remouing of their doubts we wil a little further consider of the matter and see what we are to iudge of it by the word of God which is the perfectest rule that we can go by Your question beloued in the Lord is whether it be lawfull to pray for all men or no. Yea euen for the verse reprobate whom God haâ—h reiected in his eternall counsell that they may be saued in the day of the Lord. For that is the state of the quâ—stion indeed To which my answere is That al men being taken in that sense we are not Nay wee ought not to pray for all because all shall not be saued In these words first there is a satisfying promised and that according to the best rule which is the Word and it is wâ—ll if it be performed Secondly the question is set downe which I mislike for sundrie causes First it comprehendeth in it too many things to bee comprehended in one queston As Praier All men Râ—probates Reiection Eternal counsel of God Saluation in the day of the Lord And euerie one of these will moue manie a question Also it containeth a diuision of the question and so in part to import a resolution As when mankind is diuided in the question into Elect Reprobate which sheweth not plaine dealing and the question not indifferently propounded which thing should be obserued Thirdly it is farre from the nature of a question in art For Questiones sunt aut simplices aùt coniunctae Simplices fiunt de re sumpta cum verbo est secundo adiacente vtan homo sit Coniunctae complectuntur subiectum praedicatuÌ„ distinctum à verbo est vt An homo sit risibilis We are allowed but small allowance for â—he putting forth of a question and not to farce in as much as we list For a simple question is short and containeth no more than maâ— expresse the thing that is spoken of As An sit fides wâ—ether there be faith or no. And the compound question hath but the nature of the proposition As An fides sit iustificans that is whether faith be iustifying or no. And therefore a question must
bee proposed indifferently and plainly Let obiections or exceptions be answered as they may Lastly the verie Pharisies propounded the question more truly in respect of the nature of the question vnto Christ than this is when they said Is it lawfull to giue tribute vnto Caesar or no And therefore as Ramus noteth out of Aristotle Amputanda quae supersunt The things that abound must be abridged And this is the question and the onely question Wheher it bee lawfull to pray for All men or no. For other things contained in the question they shall bee answered in their place Now then wee come vnto the answer The answer is That in that sense they are not to be praied for And there is a reason added because all shall not be saued But these things are matters disputable And the question not rightly propounded the answere can not bee much auailable And as for the reason it shal stand forth in his place and come to the sifting In the meane season we will see if the foresaid treatise will yet affoord vs either another or a better state than this is In the same treatise thus it followeth God calleth some at one time and some at another therefore it is lawfull to pray for them thus That in Spaine Portugall Româ— Turkie Iewrie and in al other plaâ—es of the world yea of those which do now peâ—secute Gods Church as sometime Paul did So manie of them as doe belong to Gods eternâ—ll election it would pâ—ease his â—aâ—estie to conueâ—t c. And aâ— for the rest whâ—ch doe not belong to his eteâ—nall election and couenant of grace we are to pray that his will may be done vpon thâ—m and he may bee glorified in hâ—s iudgements vpon them as he was â—lorified in the ouerthâ—oâ— of Pharao and his host Neither yet doth this state like me For herein is the people of the world diuided into Elect and Reprobate into beleeuers and infidels and herein is no charitable praier for the infidell if hee bee reiected and where infidels are shut out of our praiers we cannot well bee said to praie for all men And therefore we will seeke further gainâ— in the same treatise intreating vpon theâ—e words of Paul God will that all mâ—n shall be â—aued that is of all sorts and degrees of men to sâ—ue some of Iewes some of Gentiles â—oâ—e of Kiâ—gs sâ—me c. It followeth And the cause of the Apostlâ—s â—â—iting thus to Timothie was for that the church of God liued then vâ—der Nâ—râ— A wâ—cked prince and câ—uâ—â—l Tyâ—ant and an enemiâ— to â—he gospell of Christ Insâ—much as some doubted wheâ—her he were to be praied for or nâ— Therefore the Apostle puâ—s them out of doubt for thaâ— maâ—tâ—r and sheweth â—hat praieâ—s nâ—â— be made foâ— kings priâ—ces and All men And therefore for their prince though â—ee were a wicked enemie For that of all mâ—n and of all sorts of mâ—n God hath his nâ—mber And what could they tell whether he were one of that number or â—o Therefore they were to pray for him Now at the last here is somewhat the church liuing vnder Nero and Nero himselfe a cruell enemie the church praieth for Nero. And the reason for they knew not whether he were of the number of the elect or no. Yea and praiers must be made for all men For that of all men and of all states of men God hath his number So that the state here aduouched is that praier must bee made for all men for kings and princes yea though hee were Nero. The reasons are For that of all men and of all sorts of men God hath his number And we know not whether Nero be elect or reprobate And therefore to pray for Nero himselfe let him be what he will Now at the last we are come to the Apostles All men and the words be these 1. Tim. 2. I exhort therefore 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 c. The question is Whether al men be to be praied for or no. S. Paul answereth Let praiers supplications intercessions and giuing of thanks be made for all men But that I may proceed herein for the edifying of the simple I will first shew the occasion of this rule and the circumstance of this place secondly I will grow on to the interpretation of the same S. Paul the Apostle of the Lord that Timothie might the better be furnished for the ordering of the Church of Ephesius first biddeth him take heed that he warne â—ome that they teach no other doctrine for he would haue the doctrine as we read in the Actes Apostolicall not mens deuises That done he setteth vp publike praier in the church of Ephesus and that questioning should not bee made Whether this man or that man this king or that ruler were to be praied for he tâ—lleth them for whom praier should be made For all men For kings and for all that are in authoritie And this is the occasion of this rule and the schoolemen thus set it out Supra docuit Timothaeum quomòdo râ—ducat populum ad formaÌ„ verae fidei Hicagit de pertinentibus ad cultum fidei scilicet oratiâ—nibus obsequijs primò ponit doctrinam orationis in coÌ„muni In the chapter before the Apostle taught Timothie here to bring the people to the forme of true and sound faith here he entreateth of things belonging to the seruice of faith That is of praieâ—s and supplications And first he setteth down the doctrine of praier in common And this is the occasion of this rule The circumstances are sundrie and the first is concerning the Apostles person the author and giuer of this rule of praier I saith S. Paul that haue ben set apart to preach the Gospell whom God hath counted faithfull and put in his seâ—uice yea I the Apostle of the Gentiles a chiefe masterbuilder hauing receiued authoâ—itie from the Lord Exhort that first of all and before all things when the church is gathered to heare the word teach them and exhort them That streight in the beginning in this sort and for this purpose they pray vnto and call vpon the Lord. And he ioineth herevnto the foure kinds of praier Deprecationes deprecations or praiers intreating the Lord to deliuer vs from all euill from the daunger of sin from punishments and plagues â—anging ouer our heads Obsecrationes Obsecrations supplications when we desire at the hand of God happier successe in the estate of the church the plentifull increase of blessings both spirituall and temporall to be poured vpon vs the summe of which good things are comprehended in the Lords praier Postulationes interpellationes Intreatings or praiers when we poure foorth our iniuries before the Lord pray for the conuersion of them that afflict vs and when we intreat the Lord one for another for sauing health and deliuerance Gratiarum
such to worship him Again Ye know not of what spirit ye are The reason For the son of man is not come to destroy mens liues but to saue them c. Againe But there are some of you that beleeue not The reason For Iesus knew from the beginning which they were that beleeued not and who should betray him Wee see in these few as in many how notablie the spirit of the Lord doth suggest a reason proper to the thing that is handled for the further instruction comfort and edifying of his children As if he should say in plaine words search the scriptures For in them ye think to haue eternall life and they are they that testifie of me A reason most notably encouraging the seruants of the Lord to seeke for eternall life and to seeke to know Christ in the scriptures So here in hand at this time Pray for all men For it is acceptable to God who wil haue all men to be saued and to come to the knowledge of the truth A reason setting forth the pleasure of God that before him such a praier is accepted that he will the same too that they pray that is All men to be saued and to know the truth Then wee see euen from the instruction of the spirit of the Lord That these words yeeld a reason pâ—oper vnto the proposition which they confirme And therefore haue therein their owne proper sence which what it is I wil by the grace of God search forth after the mind of the best writers Neither will I goe to the right hand or to the left but will declare the truth herein And howsoeuer men haue iudged of me herein I esteeme not the cause is Gods Who will haue all men to be saued and to come to the knowledge of the truth In speaking concerning the will of God S. Augustine hath a good saying for vs to consider Neâ— iniquè aliquid facit nèc nisi volens quicquam facit omnia quaecunque vult facit That is neither doth God any thing vniustly neither doth he any thing but of his good will and all things whatsoeuer he will that he doth And againe Omnipotentis voluntas dei semper inuicta est quae mala esse nunquam potest The wil of the almightie God is alwaies inuincible which neuer can bee amisse or euill To which purpose Caluin noteth vpon this place After that saith he the Apostle had taught that that thing was profitable which he commanded now he setteth downe a more forcible argument that is that it is pleasing vnto God Nam vbi constat de eius voluntate instar omnium rationum nobis esse debet That is For where the matter is knowne to be the certaine will of God that ought to be vnto vs in stead of all other reasons whatsoeuer Quia autem dei voluntas regula est ad quam exigenda sunt officianostra omnia Because indeed The will of God is a rule by which all our duties and doings are to be squared and tried God therefore doth nothing vniustly he doth what he will That his will is alwaies iust and true It is the rule of our actions It is in stead of all other reasons vnto vs that may be giuen Thus much being spoken of the constant will of God we will goe forward and come more neare vnto the matter First therefore Chrysostome vpon these wordes of Timothie thus writeth Hoc enim bonum acceptum est inquit coram saluatore nostro Deo Quid illud est orare prò omnibus hoc suscepit deus hoc iubet Qui omnes homines vult saluos fieri ad agnitionem veritatis venire Imitare Deum tuum Si omnes ille vult saluos fieri merito prò omnibus oportet orare Si omnes ipse saluos fieri cupit illius tu concorda voluntati c. For this is good and acceptable saith hee before our Sauiour God What is that To pray for all men This God warranteth This God commandeth who will haue all men to be saued and to come to the knowledge of the truth Imitate thou thy God If hee will All men to bee saued of right wee must pray for all men If he desire all men to be saued vnto his will also be thou conformable Thus he saith Imitate thy God desire as he desieth If he will haue all men to be saued pray thou for it This holy father seeketh not out anie strange sense anie other way He biddeth thee doe as God willeth Saint Ambrose thus writeth Si Deus vtique qui omnipotens dicitur omnes homines saluos vult fieri cur non impletur eius voluntas Sed in omni loqâ—utione sensus est Conditio latet vnde dicit Petrus Apostolus omnis scriptura indiget interpretatione vult enim Deus omnes saluos fieri sed si accedant ad eum Non enim sic vult vt nolentes saluentur sed vult illos saluari si ipsi velint Nam vtique qui legem omnibus dedit nullum excepit à salute Nunquid non Medicus idcircò proponit in publico vt omnes se ostendat velle saluare si tamen ab aegris requiratur c. If surely God who is called omnipotent will haue all men to be saued why is not his will fulfilled But in euerie speech there is his owne proper sense The condition lieth hid Wherevpon saith the Apostle Saint Peter Euerie Scripture hath need of his interpretation For God will haue all men to be saued but so that they draw neare vnto him For he so wil not That ill-willing and refusers be saued but will them to be saued if they themselues bee willing For sure hee that gaue a law for all hath excepted no man froÌ„ health and saluation Doth not the Phisition therefore make shew in publique place as that hee sheweth hee will heale all commers yet so as if he be sought for of the diseased c. This holy father respecteth the outward ministerie and the voice of the Gospell he derogateth nothing from the will of God God hath giuen health for all if they will come he is a Phisition for all if they will seeke him Saint Augustine hereof thus writeth Praeceperat enim Apostolus vt oraretur prò singulis hominibus specialiter addiderat prò regibus ijs qui in sublimitate sunt qui putari poterant fastu superbia seculari à fidei Christianae humilitate abhorrêre Proindè dicens Hoc enim bonum est coram saluatore nostro deo id est vt etiam prò talibus oretur statim vt desperationem tolleret addidit Qui omnes homines vuls saluos fieri in agnitionem veritatis venire Hoc quippe Deus bonum iudicauit vt orationibus humilium dignaretur salutem praestare sublimium For the Apostle had commanded that praier should bee made for euerie man and especially he added for Kings and such as
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
whom we pray both publikely and priuately as our sauiour taught vs in that praier which wâ—e call the Lords praier Giue vs this day our daily bread Forgiue vs our trespasses Lead vs not into temptaâ—ion But deliuer vs from euill So we see to pray for our selues for the subiects for othâ—rs are large tearmes shut out no body But for so much as wee now speake of the Lords praier it shall not be amisse somewhat to say therof and to see what good doctrine to our purpose may bee gathered therefrom First therefore concerning that praier S. Ciprian saith thus Quae enim potest esse magis spiritualis oratio quam quae à Christo nobis data est à quo nobis spiritus sanctus missus est Quae vera magis apud patrem praecatio quam quae à filio qui est veritas de eius ore prolata est For what more spiritual praier may there be theÌ„ that which is giuen to vs of Christ from whom also the holy ghost is sent vnto vs What more true praier in the fathers presence then that which is from the sonne which is the truth and was spoken by him or came forth of his mouth S. Augustine writing to Vitalis thus saith Orationem dominicam nosti nec dubito te deo dicere pater noster qui es in coelis lege â—xpositerem eius beatissimum Ciprianum quemadmodum exposuerit quod ibi dicitur fiat voluntas tua sicut in coelo in terra diligenter attende obedienter intellige profecto docebit te â—rare prò infidelibus inimicis ecclesiae secundum praeceptum domini dicentis orate pro inimicis vestris hoc orate vt fiat voluntas dei sicut in eis qui iam fideles sunt portant imagineÌ„ calestis hominis propterea caeli nomine digni sunt ita in eis qui per infidelitatem non nisi imaginem terreni hominis portant ob hoc terra merito nuncupantur The Lords praieâ— thou knowst And I doubt not but thou saiest it to God Our father which art in heauen c. Read blessed Cyprian the expositer thereof and how he hath expounded those words where it is said Thy wil be done in earth as it is in heauen c. Diligently attend and obediently vnderstand Surely he will teach thee to pray for the infidell enemies of the Church according to the commandement of the Lord saying Pray for your enemies And this thing pray that the will of God may be done as in them which now are faithfull and beare the image of the heauenly man and for that cause are thought worthie of the name of heauen So likewise in them which through infidelitie beare none other but the image of the earthly man and for this cause are worthily called earth And it followeth Vt ipsis etiam poscamus fidem quam fideles habent That we may require of God such faith for them as the faithfull haue As if he should say Thy will bee done in these infidell enemies of the Church That in such sort as the faithful do they may come home to the faith and praise thy name He calleth them earth which phrase also the scripture fauoureth As For he commeth for he commeth to iudge the earth Thou art earth Hearken O earth Sing praises thou earth meaning herein mankind dwelling on earth That being estranged from God and bearing the image of the earthly man they might be conuerted and know the Lord. And vpon this petition master Caluin saith thus Inbemur ergo optare Sicùt in coelo nihil geritur nisi ex dâ—i nutu placedeque Angeli ad omnem rectitudinem compositi sunt Sic terram omni contumacia prauitate extincta eiusmodi imperio subigi We are therefore commaunded to desire As in heauen nothing is done but at the Lords commandement and that the Angels of God in readie sort are set to his direction and gouernment So likewise that the earth all stubbornnesse and wickednâ—sse extinguished may in like gouernement and empire bee brought vnder and be subiected vnto him So should we be zealous on the Lordes behalfe That wee must pray That all may know him that all may obey him And Chrisostome noteth herevpon Et ruâ—sus communem omnium curam vnumquemque orantium suscipere praecepit Nòn enim aixit Fiat in me vel in nobis voluntas tua sed prorsùs vbique terrarum Vt scilicèt eradicetur error veritas inseratur atque vndique vitijs explosis virtus reuertatur Inque illius cultu nihil prorsus terra distet à coelo And againe he hath commaunded euerie one that praieth to take in hand a care common to all For he said not Let thy will be done in me or in vs but altogither euerie where on earth That surely errour may bee rooted out and the truth may be graffed in and on all sides vices being put to flight vertue may returne And that in worship belonging to God The earth may nothing at all differ from heauen So that for the glorie of God hee that praieth must put on a care common to all And againe master Caluin Sed hic iubemur alio modo precari vt siat eius voluntas nempè vt placidè ac sinè repugnantia illi obtemperent omnes creaturae Quod ex comparatione meliùs liquet Nam sicùti Angelos c. But here wee are commaunded to pray in another sort That his will may bee done that is that in readie soâ—t and without resistance all creatures may obey him which thing better appeareth by a comparison For as he hath his Angels readie at all his commaundements wherevpon they are called his ministers alway readie in his obedience and seruice So desire we that the willes of all men may be fashioned into such a consent of Gods iustice that of their owne accord they yeeld themselues whither so euer he calleth them And sure this is a godly praier when we submit our selues to the will of God and like the things that please him But this praier containeth yet some thing further that is that God all stubbornnesse of man which ceaseth not to rebell against him being abolished and driuen away That I say God would make them tractable and humble That they wil and desire nothing but that may please him and be to his liking Lastly Saint Cyprian hath thus againe Antè omnia pacis doctor atque vnanimitatis magister singulatìm noluit priuatìm prccem fieri vt quis cum precatur pròse tantum precetur Nòn dicimus pater meus qui in coelis es nec panem meum da mihi hodiè nec dimitti sibi tantum vnusquisque delicta postulat aùt vt in tentationem non inducatur atque à malo liberetur prò se solo rogat publica est nobis communis oratio vt quando oramus non prò vno sed pro populo toto
his enim solis exauditur qui etsi aduersantur â—cclesiae ità tamen sunt praedestinati vt pro eis exaudiatur ecclesia vt filij efficiantur ecclesiae That is But now therefore the church praieth for those whom in mankind she hath her enemies because that now is the time of fruitfull repentance for what especially doth the church pray for for them but that God would grant vnto them as the Apostle speaketh repentance and that they might reclaime themselues from the snares of the deuill of whom they are held captiue according to his will To be short if concerning any persons the church were so certaine and sure that shee did also know who they were who although they be here placed yet in this life yet are predestinate to eternall fire to goe with the deuell the church would no more pray for them then she doth for him himselfe But because she is certaine of none she praieth together for all men her enemies constitute in this body neither yet for all is hir praier heard For she is â—eard for them only which although they be enemies to the church yet are they so predestinate as that the church is heard for them and they are made the sons and children of the church The châ—rch saith S. August praith not for damned spirits or deuils but for her enemies in maÌ„kind The reason is it is a time of fruitful repentance and the church knoweth not amongst them who they are that are predestinate to eternall fire â—or if she did she would pray no more for them then she did for the diuels but because she is certaine of none she praieth onely for all men and her enemies though her praier be not heard for all a notable place to be considered and well pondered as wel concerning publike praier as also concerning the iudgment of the church And S. Ambrosâ— as is noted before Haec regula ecclesiastica est tradita à magistrâ— gentium qua vtuntur sacerdotes nostri c. This Ecclesiastical rule is giuen of the maister of the Gentiles which our priests doe vse to the intent they may make supplication for all men And concerning the same father it is noted thus Author librorum de vocatione gentium sinè is Ambrosius sinè Prosper est explicans locum Pauli 1. Tim. 2. Vt fiant obsecrationes postulationes gratiarum actiones pro omnibus hominibus inquit Quam legem supplicationis itâ omnium sacerdotum omnium fidelium dâ—uotio concorditer tenet vt nulla pars muâ—di sit in qua huiusmodi orationes non caelebrentur à populis Christianiâ— Supplicat ergo vbique ecclesia deo non solum pâ—o sanctis in Christo iam regeneratis sed etiam pro omnibus infidelibus inimicis crucis Christi pro haereticis sâ—hismaticis The authour of the booke of the calling of the Gentiles whether it were Ambrose or Prosper expounding the place of Paul 1. Tim. 2. That praiers intercâ—ssions and giuing of thanks be made for al meÌ„ saith he which law of praying and intreating the Lord the deuotion of all Priests and all the faithfull doth so with one consent hold as that there is no part of the world in the which this sort of praiers are not celebrated of Christian people The Church therefore doth euerie where intreat the Lord not onely for the Saints and such as are in Christ alreadie regenerate but also for all infidels and enemies of the crosse of Christ for heretikes for schismatikes c. And he addeth further Et talia exempla multa extant in historijs quòd tempore belli pestis tempestatum terrae motuum decretae caelebratae fuerint tales publicae ad deum supplicationes And such examples manie are extant in histories That in the time of warre of the plague of tempests of earthquakes such kind publique supplications to God were decreed and celebrate Here is fiâ—st to be noted that it was the Apostles rule and therâ—fore publiquely All priests All the faithfull praied for All people for Al infidels There is no part of the world in which there is not such publique praiers Then I doubt not but we of the English Church doe pray like some part of the world And Chrisâ—stome vpon the same rule hath thus Quasi câ—mmuniâ— quidam totius orbis pater sacerdos est Dignum igitur est vt omnium curam agat omnibusque proâ—ideat sicùt dâ—us cuius ministerio seruit fungitur vice The Priest or Minister is as a certaine common father of the whole world It is meete thereforâ— that he take the care of all and doe foresee for all as God in whose ministerie he serueth and in whose stead he is c. And following Atque id nouerunt fideles c. And the faithfull know how euâ—rie day morning and euening pâ—aiers are powred out to the Lord and how for all the world And for kings and for all that are in authoritie obsecrations and inteâ—câ—ssions are done of the Church And saint Augustine when Paulinus moued this question Whâ—reas Saint Paul saith he saith I beseech you therefore first of all praiers supplications intercâ—ssions and giuing of thankes be made for all men c. I pray you expound vnto me what difference there is in this diuersitie of wordes Saint Augustine setting forth his iudgemâ—nt therein at large taketh occasion to shewe how in publique praier the same rule of Saint Paul is vsed making therâ— of a long discourse whereunto I remit the godly reader Part yet of the wordes are after this sort Multa quippè hic dicipossunt quae improbanda non sunt sed eligo in his verbis hoc intelligere quod omnis vel penè omnis frequent at ecclesia vt precationes accipiamus dictas quas facimus in caelebratione sacramentorum antequam illud quod est in domini mensa incipiat benedici Orationes cum benedicitur sanctificatur ad distribuendum comminuitur quam totam petitionem ferè omnis ecclesia dominica oratione concludit For hereof many things may be spoken which are not to be misliked But I chuse in these words to vnderstand this thing which all or almost all the Church doth frequent as that we take Precationes or Praiers then to bee made which wee make in the celebration of the Sacraments before that begin to be blessed which is vpon the Lords Table Orationes intreatings or requests when it is blessed and sanctified and is broken to be distributed All which petition almost the Church doth conclude with the Lords praier And following Vt his breuitèr perstrictis non putaretur negligendum esse quod sequitur prò omnibus hominibus prò regibus ijs qui in sublimitate sunt vt qui etiam c. That these things thus brieflie knit togither it might bee thought that that which followeth was not to be neglected For all men for kings and all that are in
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
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
Lord thy God c. But now thy kingdome shall not continue The Lord hath sought him a man after his owne heart c. Concerning this trespasse of Saul diuers interpreters discourse diuersly what it was and wherein it consisteth which I omit I take it the summe is Gods order in taking warre in hand was not obserued sacrifice to God was not dulie and rightly administred Saul cast his eie too much on the defection and inconstancie of the people God the strength of Israell was not in all things preferred the enemie and his cruelty more thought vpon then Gods deliuerance For he should haue consulted with Samuel and Samuel should haue taught him the Lords will they both should haue sacrificed and serued the Lord together and so at the prophets mouth to haue learned what he should doe as chap. 10. Verse 8. But his heart being full of infidelitie hee made a way to his owne reiection otherwise as the prophet saith For at this time would the Lord haue established thy kingdome vpon Israell for euer but now thy kingdome shall not continue And this is the first defection of Saule Secondly Samuel said vnto Saul Now therefore hearken thou vnto the voice of the words of the Lord Goe and smite Amalec and destroy al that apperteineth vnto them He returneth from the victorie Hee boasteth saying I haue fulfilled the commandment of the Lord c. Hauing spoken like an hipocrite he heareth from the Prophet The Lord hath dealt graciously with thee made thee head of the tribes of Israell annointed thee king c. He bad thee go and destroy the sinners the Amalechites thou hast not hearkened to the voice of the Lord but hast turned to the pray c. Saul euen against God and his owne conscience answereth That he hath hearkened to the voice of the Lord and hath gone the way which the Lord sent him vnto c. He is further reproued by the Prophet To obey is better then sacrifice and to hearken is better then the fat of rammes Because thou hast cast away the word of the Lord therefore hee hath cast away thee also from being king Lastly he confesseth saying I haue sinned for I haue gone further then the saying of the Lord and thy words because I feared the people and obeied their voice Then he heareth Thou hast cast away the word of the Lord and the Lord hath cast away thee that thou shalt not bee king ouer Israel and the Lord hath rent the kingdome from thee this day and hath giuen it to a neighbour of thine c. And Samuel came no more to see Saul Samuel mourned for Saul and the Lord said How long wilt thou mourne for Saul seeing I haue cast him away from reigning ouer Israel Now here is saul at the last in his reiection at the first honoured receiued allowed and praied for now cast off from the Lord from his kingdome Concerning him and such like hipocriticall seruice and obedience to God saith maister Caluin QuemadmoduÌ„ radicitus non haeret in reprobis de paterno dei amore peâ—suasio ità non sollide eum reddamant vt filij sed mercenario quodam affectu ducuatur As the persuasion of the fatherly loue of God doth not sticke rooted in Rebrobatâ—s so they loue him not again as sons but of a certaine affection as of an hireling And again Cum Saulem regno abiecit puniebat ad vindictam cum Dauidem paruulo suo orbanit ad emendationem corripiebat When he reiected Saul from his kingdome he punished him to further dâ—struction when he depriued Dauid of his yong infant he chastised him to amendment Here we are to note three circumstances 1. The walking of Saul 2. The seruice and dutie of the church 3. The worke of God Saul walking as an hireling though graciously adorned by God many waies the church in seruice to God in loue and obedience towards their king in all humilitie and subiection for that time conforming themsâ—luâ—s Lastly God himselfe reuealing the hypocrite and casting him out and commaunding the Prophet not to pray for him To conclude then if wee would in these daies discharge our dutie pray for All men and our brethren vntill the Lord reueale the hypocrits and Reprobates and doe single them out as he did Saul and as our Sauiour Christ did Iudas and then to reiect them as performing our obedience to God because hee so commaundeth and vntill that time perfourme the seruice and dutie of Gods children and of the Church of God al this controuersie were at an end and we should not iangle so much about the thing we know not what it meaneth In that the Prophet praieth for Saul Martir saith He mourned for Saul longer than he should haue done but the good zeale hath for the most part loue ioined with it And master Caluin saith It is an hard point yet to depriue the Prophet of God of faith herein but of this I haue spoken inough before Hauing thus much discoursed according to the Scriptures concerning Esau and Saul I will speake the lesse of Iudas Peter Martir saith thus of Saul and him both Vocatus est Saulus ad regnum at non ad salutem Iudas quamuis ad Apostolatum ad scitus est non tamèn redemptionis per Christum particeps fuit Saul was called to a kingdome but not to saluation And Iudas though hee were allotted to the Apostleship yet was he not partaker of redemption by Christ. First therefore he was not reuealed by the Apostles which were the seruants but by the Lord For Iesus knewe from the beginning which they were that beleeued not and who should betray him And againe Haue I not chosen you twelue and one of you is a diuell And Hee it is to whom I giue the soppe and he wet the soppe and gaue it to Iudas Iscariot Thus Christ reuealed him and not the disciples Secondly the Disciples thrust him not out For it is written For he was numbred with vs and had obtained fellowship in this ministration He therefore hath purchased a field with the reward of iniquity and when he had throwne downe himselfe hedlong he brast in sunder in the middest and his bowels gushed out c. This traitor and reprobate therefore a repiner against good workes a lumpe of couetousnesse an ympe of Satan a traitor to the Lord an enemie to himselfe chosen yet put in place by the Lord is to be thought vpon and considered of vs especially for these three respects 1 For iudgement 2. for comfort 3. for example For Iudgement That such as come in high place and in the dignitie of the ministery should attend their calling abstaine from filthie lucre do the worke of the seruant of the Lord set before their eies the greedines the impudencie the couetousnesse the sodaine ruine and fearefull end of this traitor And that they seeke not
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
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