Selected quad for the lemma: prayer_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	administration_n	church_n	common_a	2,222	5	6.2690	4	false

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

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 Let●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 Nescie●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 imp●ndere sub spe diuini auxilij We not knowing who b●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 A●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 ●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 childi●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 Da●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 speak●th against them The Lord plead my cause betwixt you and me th●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 hund●ed T●erfore let vs looke into the practise of the reform●tion of our daies and let v● 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 sacramen●s c. Vsed in the English church at Geneua approued and ●eceiued by the church of Scotland c. Print●d at Edenbur●h 1565. In that booke there is a praier named For the whole state of Christs church and therein we read thus Furthermo●e for as much as by the holy Apostle wee bee taught to make our praiers and supplications for All men we pray not on●ly for our selues here present but beseech thee ●lso to reduce all such as be yet ignorant from the miserabl● 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 ●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

oramus Quia totus populus vnum sumus Deus pacis concordiae magister qui docuit vnitatem sic orare vnum prò omnibus voluit quomòdo in vno omnes ipse portauit Before all things this doctor and teacher of peace and master of vnanimitie and agreement would not praier should bee made for one alone or priuately As that a man when he praieth should pray onely for himselfe Wee say not My father which art in heauen neither giue mee my bread this day neither doth euerie man require his sinnes to bee forgiuen vnto himselfe onely or that he may not be led into temptation and be deliuered from euill doth he aske for himselfe alone It is a praier publique and common vnto vs. And when we pray we pray not for one alone but we pray for the whole people For being the whole people yet are wee but one The God of peace and master of concord who hath taught vnitie would so one man to pray for All men as he in one bare vs all So we learne and behold howe according to the commaundement and praier set downe by our Sauiour Christ the Church hath praied in that his praier and what was meant thereby and to whom it had relation and in these expositions we learne also how wee ought to be affectioned minded towards the world and mankinde therein And hitherto we see that euen in this praier of the Lord Praier for all men and for all mankind to be obedient to the will of their heauenly father is a publique exercise and practise of the Church of God Now let vs go forward Secondly we read in the fornamed booke this title Canones apostolorum ex vetustis catholicis codicibus descripti That is Canons of the Apostles drawne forth of ancient and catholique bookes Amongst them ye find thus Canon de communibus precibus That is a rule concerning common praiers And it is S. Paules rule Ante omnia c. Before all thinges let praiers and supplications intercessions and giuing of thanks be made for all men for kings and all that are in authority that we may lead a quiet and peaceable life in all godlines and honestie As concerning this rule of praier and the interpretation thereof inough hath beene said heretofore So yet the thing wee are to marke here is the practise thereof and that it is a rule set vp for common praier in the Canons of the Apostles and I haue no doubt but euen so receaued by the church of God euen to this day For as Paul deliuered it to Timothie for Ephesus So now this teacheth that it was a rule for all Christian churches and therefore it is written concerning S. Cyprian Et testatur Ciprianus li. 2. epistola 4. li 3. epistola 1. in serm sexto de oratione dominica Publica inquit est nobis communis oratio non pro vno sed pro toto populo Saith Ciprian in his second booke c. We haue publike and common praier not for one but for the whole people And againe they ordeined holy praiers for all thinges necessarie for the happy state of the empire for emperours for the peace of the church for publike tranquillitie for the enemies for infidels and such as were not yet conuerted Orasse etiam eos prò dissentientibus haereticis And they praied also for them that dissented from the church and for heretikes So well agree all these things to our Sauiour Christ and his Apostles that so before had set downe and taught According hereunto an example to be marked the holy man seruant of the Lord Policarpus as it is written of him was accustomed euen whole daies and nights to continue in praier and to pray most humbly to God for the peace of all churches throughout the whole world spoken to the shame of many of vs in these daies vnto whom there is no touch sorrow or affection for the afflictions of Ioseph but they drinke wine in boules and annoint themselues with the chiefe ointment their eies swell with fatnes and they doe what they list Walking on stil in gluttonie and drunkennes in chambring and wantones in strife and enuieng neither crucifieng the flesh nor remembring the day is at hand nor yet seeking to put on the Lord Iesus Christ That they might liue and rest with him for euermore T●erfore goeth my people into captiuity because they haue no knowledge c. The same holy father writing to the Philippiās which epistle also Irenaeus commendeth giueth this ●ule of praier Prò omnibus sanctis orate orate etiam prò regibus potestatibus principibus atque prò persequentibus odientibus vos prò inimicis crucis vt fructus vester manifestus sit in omnibus vt sitis in illo perfecti Pray yee for all the saintes pray ye also for kings powers authorities and princes and for them that persecute and hate you and for the enemies of the crosse that your fruit may bee made known in al things and that you may be perfect in him S. Augustin a man that highly reuerenced S. Ciprian and much allowed and alledged his interpretations and concerning the praiers of the church had much ado with many aduersaries This father disputing against them that thought that for the praiers of the saints All guiltie whatsoeuer were to be spared Etiam prò Angelis quibus paratus est ignis aeternus vt deus sententiam suam mitiget reflectat in melius eosque ab illo igne faciat al●●nos c. Euen for the Angels for whom eternall fire is prepared that God would mittigate his sentence and shew fauor and deliuer them from that fire c. Vt misericordia non patiantur quod veritate merentur quod nemo sanae fidei dixerit nemo dicturus est c. That through mercy they might not suffer that which in truth they deserue which thing none of sound faith hath euer spoken neither will anie man speake At last he commeth to the praiers of the church concerning mankind distinguishing them from the other and he speaketh after this sort Nunc enim propterea pro eis orat ecclesia quos in genere humano habit inimicas quia tempus est poenitentiae fructuosae Nam quid maxime pro eis orat nisi vt det illis deus sicut dicit Apostolus poenitentiam resipiscant de diabol● laqueis à quo captiui tenentur secundum ipsius voluntatem denique si de aliquibus ita ecclesia certaesset vt qui sunt illi etiam noscet qui licèt ad huc in hac vita sint constituti tamen predestinati sunt in aeternum ignem ire cum diabolo tam pro eis non oraret quam nêc pro ipso Sea quia de nullo certa est orat pro omnibus duntaxat hominibus inimicis suis in hoc corpore constitutis nec tamen pro omnibus exauditur pro

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 Rom● Turkie Iewrie and in al other pla●es of the world yea of those which do now pe●secute Gods Church as sometime Paul did So manie of them as doe belong to Gods etern●ll election it would p●ease his ●a●estie to conue●t c. And a● for the rest wh●ch doe not belong to his ete●nall election and couenant of grace we are to pray that his will may be done vpon th●m and he may bee glorified in h●s iudgements vpon them as he was ●lorified in the ouerth●o● 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 gain● in the same treatise intreating vpon the●e words of Paul God will that all m●n shall be ●aued that is of all sorts and degrees of men to s●ue some of Iewes some of Gentiles ●o●e of Ki●gs s●me c. It followeth And the cause of the Apostl●s ●●iting thus to Timothie was for that the church of God liued then v●der N●r● A w●cked prince and c●u●●l Ty●ant and an enemi● to ●he gospell of Christ Ins●much as some doubted whe●her he were to be praied for or n● Therefore the Apostle pu●s them out of doubt for tha● ma●t●r and sheweth ●hat praie●s n●● be made fo● kings pri●ces and All men And therefore for their prince though ●ee were a wicked enemie For that of all m●n and of all sorts of m●n God hath his n●mber And what could they tell whether he were one of that number or ●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 ●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 t●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 r●ducat populum ad formā verae fidei Hicagit de pertinentibus ad cultum fidei scilicet orati●nibus obsequijs primò ponit doctrinam orationis in cōmuni 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 praie●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 se●uice yea I the Apostle of the Gentiles a chiefe masterbuilder hauing receiued autho●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 ●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

were in authoritie who might bee thought through pride and worldly pompe to abhorre from the humilitie of Christian faith Therefore saying For this thing is good before God our Sauiour That is that euen for such praiers be made Forthwith That he might take away desperation he addeth who will haue All men to bee saued and to come to the knowledge of the truth For this thing the Lord iudged to bee good That at the praiers of the humble hee might vouchsafe to giue health and saluation to such as were in authoritie And again the same Father Remota tamen ergò hac discretione quam diuina scientia intrà secretum iusticiae suae cōtinet sincerissimè credendum est atque profitendum Deum velle vt omnes homines salui fiant Yet therefore this discerning set apart which the wisdome of God containeth within the secret of his owne iustice we are most sincerely to beleeue and to professe that God would that All men should be saued Saith Saint Augustine After the Apostle had said and charged to pray for euerie man and all that are in authoritie That he might take away desperation hee added Who will haue All men to be saued This saith he he speaketh that none should despaire And againe leauing Gods secret discerning and iustice to himselfe we must sincerely beleeue That God would that all men should be saued So then these fathers diminish nothing of the Lords commission Pray saith one as God commaundeth If hee will saue all pray thou for all He will saue all saith an other but thou must keepe the condition and draw neere vnto him Lastly These wordes who is the Sauiour of all men c. are added to take away desperation So these fathers nothing diminish the nature of the wordes but make consideration how they bee applied concerning praier for all mankind in generall But let vs heare later writers and what they haue thought First therefore maister Caluine speaketh thus hereof Sequitur deinde huius secundi membri confirmatio Quia velit Deus omnes homines saluos facere Quid autē magis aquum quàm vt huic decreto vota nostra subseruiant Postremò autem deo cordi esse omnium salutem demonstrat quià omnes ad veritatis suae agnitionem vocat Argumentum est à posteriori nam si dei potentia est Euangelium in salutem omni credenti Rom. 1.16 certum est inuitari omnes ad spem vitae aeternae quibus Euangelium offertur Afterward followeth the confirmation of this second member because God will saue All men Then what is more right then that our praiers should readily serue at that our Lords decree Lastly he sheweth that the saluation of all men is well pleasing vnto God because he calleth all men to the acknowledging of his truth It is an argument Aposteriori For if the gospel be the power of God vnto saluation to all that beleeue Rom. 1.16 it is most certaine that all are inuited to the hope of eternall life vnto whom the Gospell is offered c. Master Caluin here inioyneth vs to pray as the Lord commaundeth That the saluation of all is pleasing vnto God That all are inuited to whom the Gospel is offered Also in his sermōs thus he writeth This is the reason why S. Paul vseth this argument that God would haue all the world to be saued to the end that as much as lieth in vs we should also seeke their saluation which seeme to bee as it were banished men out of the kingdome of God especially at such time as they are vnbeleeuers And againe a little following And indeed we see how holy writ doth greatly set forth this adoption that God had made of this people of the Iewes But S. Paul commandeth vs to pray for all the world and so not without cause addeth the reason which is here set downe to wit Because God will haue all men to be saued Also afterward For why are we in this world but onely to set forward the good will of God as much as we can Thus maister Caluin Wee must pray as the Lord decreeth The health of al is wel pleasing to God All are inuited to whom the gospell is offered We must seeke the saluation of all Wee must set forth Gods will We must pray for all the world And out of the Siriac the words are thus translated Qui vult vt omnes filij hominis seruentur sese conuertant ad cognitionem veritatis c. Who wil that all the sonnes of man be saued c. So translating all the sons of man for that which we say All men And master Bullinger hath thus Christianorum enim est imitari exemplum dei patris Iesu Christi filij sui Ille autem sinit solem suum oriri super bonos malos pluit super iustos iniustos Mat. 4.53 Hic vero etiam prò persequútoribus orauit Luk. 23.34 Gentiles in sacris suis deuouent Christo addictos at Christiani prò vniuersis hominibus etiā inimicis peccatoribus orare debent It is the part of Christians to imitate the example of God the father and of Iesus Christ his son For the one suffereth his sun to shine forth vpon the good and the euill and sendeth his raine vpon the iust and vniust and Christ also praied for his persecutors The Gentiles in their rites curse such as professe Christ but Christians must pray for All men vniuersally euen for their enemies and sinners And Erasmus thus interpreteth Last of all let thanks be rendred vnto him c. And let these be done not only for the Christians but for all manner of men also lest Christian loue should appeare to bee but a streit-laced loue as though it fauoured none but of his own sort but let it be extended abroad in most large manner after the example of God both to the good and to the bad like as he being perfectlie good and beneficiall to al as much as in him is bestoweth his sun to shine vnto the iust and also to the vniust And in as much as God giueth publike quietnes by means of Ethnick rulers it is reason that thanks be rendred also for them And it is vncertaine to vs whether that ruler being a wicked image worshipper shall in short space receiue the gospell for that cause Christian loue wisheth the saluation of all The Iew loueth the Iew the brother loueth the brother c. This is not a gospell-like loue but that is a gospell-like loue that loueth the godly for Christ and loueth the wicked that they may once repent and turne vnto Christ. And praier is to be made not only for the whole generall sort of men but also especially for kings c. Againe Christ is the Sauiour of all he excludeth none from saluation he bringeth the light of the gospell vnto all c. Also If the common father of al sent him to saue

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 tantū 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 ●● Aba 2. 1 Reg. 22.14 Aug. t●m 7. de v●●● ●ccl● ca. 7. Aristo● de demonst lib. 2. ca. ● Ramus 1. Tim. 1.3 Act. 2.42 Aquina● Gen. 47 1● Of the first Chrisost. ●e eo quod scriptum est in Psal. 19 domine deus meus Heb. 13. Pelli●an Aug. lib. 4. ad Bonif. cont duas epist. Pelag. ca. ● Chris. ad pop Antioche h●m 69. Amb. in 1. T●m ca. 2. Chrisost. in 1. Tim. ca. 2. Ang. paulin● ad quest 9. epist 59. Hier. in 1. Tim. 2 Aquinas Lira Vitu● Theod. Cal●in Cal. in his s●rmons vpō 1. Tim. ca. 2. ser. 11. Germ. 12. B●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. con● 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. ● Io. 15.16 Iohn 6. ● Mat. 26.21 Iohn 13. Iohn 17. ● Iohn 17.9 Iohn 17. Iohn 17.12 Caluin in Io. cap. 17. Eph. 1.4 Rom. ● 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. ●2 3 Exo. 19.6 Gen. 17.7 Ro. 11 11.1● a This is that vniu●rsall calling whereby by the outward