vnwilling for the repugners for the persecutors That in Chrisostomes time they praied for the tranquillitie of the world yea for All men though the world were full of theeues murderers sacrilegious persons and all kind of wickednes That we are commanded to pray both for beleeuer and infidell And I beleeue we shall hardly find a state of men in the world but they are comprehended either in brotherly loue or amongst the beleeuers or amongst the infidels or amongst the resisters or amongst the persecutors or amongst the theeues or amongst the murderers or amongst the sacrilegious persons or amongst infinite wickednes or in the world or amongst All men And therefore I doe verely thinke that according to the Apostolical rule of the Apostle the church of God made their publike praier for all estates and for All men But that it may yet more euidently appeare we will see what the learned haue thought of these wordes of the Apostle and whether they may carrie any sense that way as these Fathers aboue haue spoken concerning praier or no. First therefore Saint Ambrose writing vppon these wordes of the Apostle I exhort therefore c. saith after this sort Haec regula ecclesiastica est tradita à magistro gentium qua vtuntur sacerdotes nostri vt prò omnibus supplicent deprecantes prò regibus huius seculi c. This ecclesiasticall rule saith the holie father is giuen of the master of the Gentiles which our priests and ministers doe vse to the intent they may make praier for all men intreating also for the kings of the world c. Here S. Paules rule is a rule in the Church And the Ministers take it vp and vse it praying for All men according to the sense of the Apostle and for the kings of the world Chrisostome likewise Quid autem sibi vult primum omnium In obsequio scilicet quotidiano perpetuoque diuinae religionis ritu Atque id neuerunt fideles quomodo diebus singulis manè vespere orationes fundantur ad dominum quomòdo prò omni mundo regibus omnibus qui in sublimitate sunt positi obsecrationes ab ecclesia fiant But what meaneth that he saith first of all That is as much to say in dayly seruice and continuall rite of Gods religion And further let the faithfull know that thing howe euerie day morning and euening praiers are poured out to the Lord how euen for the whole world for kings and all that are in authority obsecrations and praiers are made of the Church c. This father teacheth That it was a rule and rite in the Church euery day morning and euening to poure out their praiers for the whole world and for kings where we are to note That he doubteth not to call All men here specified of the Apostle the whole world Saint Augustine hath thus Pro omnibus hominibus pro regibus ijs qui in sublimitate sunt vt quietam tranquillam vitam agamus in omni pietate charitate Ne quisquam sicut se habeâ— humanae cogitationis infirmitas existimauit ista non esse facienda pro his à quibus persecutionem patiebatur ecclesia cum membra Christi ex omni esset hominum genere colligenda c. For all men for kings and all that are in authoritie that we may lead a quiet and peaceable life in all godlinesse c. That no man as is the state of the weakenesse of humane cogitation should thinke that those things are not to be done for them of whom the Church suffereth persecution when as the members of Christ were to be collected and gathered from and forth of all sorts of men As if he should say Praier for all men as kings c. that we should not thinke the verie persecutor of the Church of God to be shut out which yet is the worst state of people Therefore to pray for all Saint Hierom giueth this reason Pro omnibus hominibus pro regibus c. vt cognoscant deuÌ„ siuè vt subiectas habeant gentes Illorum enim pace tranquillitas nostra consistit For all men and for kings c. that they may know God or that the nations may bee in subiection vnder them for in their peace our peace consisteth Saint Hierom teacheth that wee must pray that all men may know God for the obedience of nations that the Gospel may haue free passage Another saith Pro omnibus hominibus cuins ratio est quia oratio est interpres desiderij nostri orando enim petimus quod desideramus Charitas autem requirit quòd desideremus bonum omnibus ad quos se extendit Iac. vlt. 16. Orate pro inuicem vt saluemini For all men The reason whereof is because praâ—er is the interpreter of our wants and desires For in praying we aske what we need and desire And loue requireth that we desire good to all men to whom she doth extend herself Ia. 5.16 Pray one for another that ye may be saued Lastly Lira expoundeth them thus Orandum pro omnibus hominibus generaliter We are to pray for all men in generall All these aboue alleaged shew vs that it was no new thing to pray for all mankind to make the rule of the apostle a rule in the Church to pray for all men to pray for all rulers to pray for mankinde ingenerall that they may be conuerted that they may know God But let vs heare later writers whether they inferre any new interpretation or agree vnto these First then Vitus Theodorus thus writeth Primùm S. Paulus adhortatur ad orationem precationem pro omnibus hominibus praecipué autem pro magistratu vt per administrationem eius pacem habeamus euangelium latius propagandi Saint Paul saith he first exhorteth vnto praier and supplications for all men but especially for all magistrates that by their gouernment we may haue peace to the further setting forth of the knowledge of the Gospel Thus he expoundeth it Praier for all men without any restraint this way or that way But instead of many let vs heare master Caluin who writing vpon this place thus saith Ac initio quidem de publicis orationibus disserit quas iubet non prò fidelibus modo concipi sèd prò vniuerso genere humano c. And sure in the beginning the Apostle disputeth of publike praiers which he commandeth to be done not only for the faithfull but for vniuersall mankind For thus might some recount with themselues Why should we be so carefull for the saluation of infidels with whom wee haue no familiaritie is it no inough if we brethren do mutually pray one for another and so do commend vnto God his whole church They that are without are nothing vnto vs. With this sinister opinion Paul meeteth and commandeth the Ephesians in their praiers to comprehend All mortall men and not to restraine their praiers to the bodie of the church
onlie And againe Paul by my iudgement simplie commandeth as oft as publike praiers are made to make supplications and to intreat for all men yea euen for them which for the present time haue no coniunction or fellowship with vs. And againe when Saint Paule commaundeth vs to pray for all men he giueth vs to vnderstand that we must exercise our charity one towards another desiring God to be mercifull to all and to gather vs togither into his heauenly inheritance seeing hee hath made and fashioned vs to his owne Image Also following Yet notwithstanding his mind was to shewe that we must not onely pray for the faithfull which are our brethren alreadie but for them that are very far off as the poore vnbeleeuers although there seeme to be a great distance and a thicke wall betwixt both yet must we notwithstanding haue pitie on their destruction to the end that we might pray to God that hee would draw them vnto him And in the next sermon We haue shewed already what Saint Paules meaning is in this place that is to say That the faithfull pray not onely for the bodie of the church but generally for all men as our Lord Iesus Christ exhorteth vs also to doe good to them that persecute vs and pray for them that curse vs. For what know we whether it will please God to haue mercie vppon them or no and bring them to the way of saluation For we ought to hope well of them seeing they are created to the image of God And seeing our saluation commeth onely for the meere and free goodnes of God why will hee not do the like to them which now are in the way of damnation as wee were Therefore the faithfull ought to haue care of them which are not yet ioyned to them but are rather their deadly enemies Thus farre master Caluin comprehending all mankind and infidels whatsoeuer to pray for them in hope for we know not whether the Lord will do as much for them as he hath done for vs seeing hee created them to his owne image and similitude The note that Beza giueth is thus Vbi absoluit quae ad doctrinam spectant c. Hauing absolued and dispatched those things which appartaine to doctrine he speaketh now in the second place of the other part of the ministerie of the word that is of publike praiers and first of al declaring this question For whom we ought to pray He teacheth that we must pray for All men Yea and especially for all maner of magistrates Lastly Tremelius thus translateth the wordes Prò quibusuis hominibus prò omnibus hominibus He translateth them Prò omnibus filijs hominis That is That praiers supplications c. be made for All the sonnes of man And these few shall suffice for the late Interpretours and for the sence of the wordes All men In consideration whereof we see the Apostles rule expounded That praiers are to be made for All men for vniuersall mankinde for all the world for all manner of men for all men in generall for all the sonnes of man Since that therefore it is a rule taught vnto the Church of God by the Apostle That praiers and supplications should bee made for all mankind I see no cause why I may not say and conclude with Saint Augustine Nunquid cum audieris sacerdotem dei ad eius altare populum hortantem ad Deum orandum vel ipsum clara voce orantem vt incredulas gentes ad fidem suam venire compellat non respondebis Amen An etiam huius fidei sanitati contraria disputabis Nunquid beatissimum Cyprianum in hoc errasse clamabis vel susurrabis vbi prâ— inimicis fidei Christiana vt etiam ipsi â—d eam conâ—ertantur orare nos docet c. Wilt not thou when thou shalt heare the Priest of God at the Aultar of GOD exhorting the people to pray vnto the Lord or when thou shalt heare him himselfe with a loud voice praying That it please him to compell in and driue vnto the faith and make to come the vnbeleeuing people and nations Wilt not thou answere Amen And wilt thou dispute contrarie things against the soundnes of this faith wilt thou crie out or priuily whisper that blessed Cyprian erred herein whereas he teacheth vs to pray for the enemies to Christian faith that they may be conuerted brought home thereunto Lastly wilt thou blame Paul the Apostle hauing such kind of praier for the Iewes infidels concerning whom he saith Brethren my hearts desire and praier to God for Israel is that they might be saued Thus farre saint Augustine To conclude then the first part we haue found a rule out of the sacred scriptures That we may pray for All men And what maner of All men we haue sufficiently heard I see therfore no cause but I may thus end For whom soeuer the Lord commaundeth vs to pray for in our publique praiers for them we may safely pray But the Lord by the Apostle saint Paul commandeth vs in our publique praiers to pray for All men for vniuersall mankind for All men in generall for the sonnes of man Therefore we may pray for All men for all men in generall for vniuersall mankind for the sonnes of man Of the second part concerning the Reasons NOw we come to the second part that is to the Reasons why all men should be prayed for and wee will first set downe the rule and so grow on to our purpose 1. I exhort therfore that first of all Praiers supplications intercessions and giuing of thanks be made for All men for kings and for all that are in authoritie 2. That we may lead a quiet and a peaceable life in all godlinesse and honestie 3. For this is good and acceptable in the sight of God our Sauiour who will that all men shall bee saued and come vnto the knowledge of the truth These wordes containe especially three things First the exhortation or commaundement concerning praier in the Church and for whom in the first verse according as I haue set downe Secondly the end and effect that may come thereof in the second verse To lead a quiet life c. Thirdly A reason of such kind of praier For it is acceptable in the sight of God c. in the third verse Concerning the exhortation or commaundement which is the first verse hath beene sufficiently spoken that is That it is a commaundement that praier be made for all mankind in generall publiquely and vniuersally in the Church and congregation yea for kings and for all that are in authoritie vnto whom any dignitie or ciuill function is committed For Christians might thus thinke That they ought not to pray for them which conferre and bestow all their riches and power to withstand the Gospell and the kingdome of Christ Iesus which thing before all things is to bee sought For Rulers how many so euer they were at those times were euen as
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
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
that ouercommeth the world is euen our faith by this preaching saluation commeth for in doing this thou shalt both saue thy selfe and them that heare thee And againe Receiue with meeknesse the word which is graffed in you which is able to saue your soules Such is the effect and power of the Gospell and so pleaseth it God to crowne and blesse the labours of men both in preaching and hearing of the word and Gospell So then herein is most comfortable things laid vp for the children of men For wee are made partakers of Christ if we keepe sure vnto the end that beginning wherewith wee are vpholden Otherwise let vs know that herein is iudgement Condemnation also as it is said And this is the Condemnâ—tion That the light came into the world and mâ—n loued daâ—kenesse rather than light because their deedes were â—uill So as there is no condemnation to them that are in Christ Iesus so on the other side to them that loue darkâ—nâ—sse that delight in sin that walke after the flesh this is their condemnation That the light is come and they haue not receiued nor bâ—lâ—eued in the same Lastly because faith is the ground of things hoped for and the euidence of things that are not seene wee shal in this calling and preaâ—hing of the Gospel behold the end of our fâ—ith the saluation of our soules For that a crowne of righteousnesse is laid vp for belâ—euers For herein is also for them that haue run well Life eternall And this is Life eternal That they know thee to be the onely verie God and whom thou hast sent Iesus Christ This is then an vnderstanding and a knowledge that passâ—th all knowledge and therefore wee must endeuour that our conuersation may be as becommeth the Gospell of our Sauiour Christ That in all things wee may be made rich in him in all kind of speech and in all knowledge till we all meete togither in the vnitie of faith and the acknowlâ—dging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ which God worke in vs for his great mercies sake To conclude then this point we behold here a briefe collection concerning that wonderfull husbandrie of the Lord our God towards his children in calling of them to repentance Hee inuiteth and calleth in loue The message is a message of peace and loue The ministers with the flocke doe walke and haue their conuersation not by sight but by faith and by loue Yea if any be cast out it is done in loue that his soule may bee saued in the day of the Lord Iesus and not for destruction or confusion In loue we doe good to all men wee pray for all men for loue hopeth all things indureth all things and loue couereth the multitude of sinnes and therefore the rule of the Apostle must be folowed Let all your things be done in loue Then beloued if God so loued vs we ought also to loue one another Concerning this loue the sonne of God giueth this precept Loue your enemies blesse them that curse you doe good to them that hate you pray for them which hurt you and persecute you that ye may bee the children of your Father which is in heauen c. Looke hereupon The commander is Christ the commaundement is to his Church and the end is That they may bee like God and his children which merciful God maketh his Sunne to rise on the euil and on the good The worke commaunded is Loue doing good blessing praier Towards whom towards the rifraffe the scum the off-scouring of the world enemies haters cursers persecuters of God and good men of his Church and his children This Gods Church and his children scattered vpon the face of the earth here and there at the good pleasure of God must doe towardes this sort of people throughout all ages to the end of the world hauing herein no exception of Iewe or Gentile of Christian or Infidel called or not called elect or reprobate and herein to follow the example of the heauenly father WhoÌ„ shal we thinke amongst these in so many ages in so manie nations amongst so many infidels on the one side and false brethren on the other side without respect without naming without condition amongst enemies haters cursers persecters whom I say shall we thinke The Lord Iesus commaundeth vs to loue to blesse to pray for to doe good vnto amongst all these but vnto the righteous and vnrighteous that is no doubt amongst all these to pray for no small number which still were without and neuer belonged to the election of the Lord. But howsoeuer that matter did stand in the sight of the Lord the Church of the Lord is alway bound to shew her loue and her dutie Whom shall we thinke that Moses praiâ—d for when he said And now forgiue them their sinne or if thou wilt not wipe me I pray thee out of the booke which thou hast written Surely amongst these were many perillous rebels against Moses and against God How wisheth and praieth the Apostle Saint Paul For I haue wished my selfe to be accursed from Christ for my breethren my kinsmen as pertaining to the flesh which are the Israelites Again Brethren my hearts desire and praier to God for Israel is that they might be saued Surely hereof S. Augustin saith thus Numquid postremò Apostolum Paulum pro Iudaeis infidelibus habentem talia vota culpabis de quibus â—it Bâ—na voluntas quidem cordis mei deprecatio ad Deum pro illis in salutem c. Lastly wilt thou blame the Apostle S. Paul hauing such praiers for the Iewes infidels concerning whom he saith My good will sure from the verie heart and praier to God for them is for their health and saluation Thus these entreat for the whole people without any distinguishing of them wishing themselues estranged from the Lord and accursed So that their people might know the Lord be restored vnto his fauour and worke his will So vnfainedly haue they loued and cared for the people of God and so little haue they esteemed thâ—mselues so they might further and promote the glorie and kingdome of the Almightie Also we read that Abraham praied for the Sodomits not being warned so to doe any way by the Lord. And Samuel against manifest prohibition praied for Saul The like also we reade of Ieremie that entreated for the citie They were repulsed by God they were not heard What then was their praier â—râ—uolous was it superstitious was it not of a good mind was it not of faith If not of faith then of sinne It seemeth hard to condemne these wonderfull pillars and instruments of the Church of God of idle or impertinent praier And therfore I like master Caluins resolution herein who thus speaketh of it Quamuts repulsam pasâ—i suerint durum tamèn
videtur eos fide priuare Atqui solutio haec modestis lectoribus vt spero satisfaciet generalibus principijs â—ulios quibus iubet deus indignos quoque misericordia prosequi non prorsus fide carnisse quamuis in ipsa specie frustrata eos fuerint opinio Prudentèr alicubi Augusâ—inus Quomodo inquit fide orant sancti vt petant à Deo contrà quam decreuit nempè quia secundum voluntatem eius orant non illam absconditam incommutabilem sed quam illis inspirat vt eos exaudiat aliâ— modo c Although these holy men suffered repulse yet it seemeth a hard point to depriue them of faith And this solution as we hope shall content modest readers That those holy men fetched the ground of their praiers from those generall principles wherein wee know God commandeth to prosâ—cute euâ—n the most vnworthie persons with mercie and fauour and not that they altogither wanted faith although in â—utward shew their mind and opinion failed them Most wisely hath Saint Augustin in a certaine place How saith he do the Saints pray in faith as when they aske of God euen against that veâ—ie thing which he hath decreed Sure for this cause for they pray according to his will not that hidden and vnchaungeable will but euen that which he inspireth them withall that he may heare them to effect some other way And as before we set downe the praier of our sauiour Christ wherein he beheld the secrets of God in wonderfull election towards his flock and those which his father had giuen him out of the world so as he was the Lord and knew all things yet he sanctifieth this holy calling with his praier praieng for his enemies and persecutors saying Fâ—ther forgiue them for they know not what they doe As before he had giuen a doctrine Doe good to them that hate you and persecute you Pray for them which hurt you c. Euen this very doctrine he practiseth in his owne praier And he not only forgiueth the reuengement but commendeth their saluation vnto his heauenly father of whom he so cruelly was pierced and tormented And S. Steuen imitateth herein our sauiour Christ who when hee was stoned praied vnto the Lord saying with a loud voice Lord lay not this sin to their charge So mercie pardon and repentance is praied for euen for those most cruell enemies of the Lord and his saints of some of whom yet no doubt it was said By hearing ye shall heare and shall not vnderstand and seeing ye shal see and shal not perceiuâ— For this peoples heart is waxed fat and their â—ars are duâ—l of hearing and with their eies they haue wincked lâ—ast they shouâ—d see with their eies and heare with their ears and should vnderstand with theiâ— hearts and should returâ— aâ— that I might heale them So then herevnto are we called For Christ also suffered for vs leauing vs an ensample that wee should follow his footesteppes who did no sinne neither was their guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously to whose example grant mercifull father that we may more and more be confirmed To conclude then concerning this point namely of praier in Calling I haue somewhat at large set it down that it may be the better thought on and regarded For we haue heard of the Caller the merciful God of the cause his great loue mercy and bountie of the persons called Al the world euery creature of the means of calling his Gospell his truth word and sacraments also the effects of calling and the reasons whereupon the praier of the Apostle in praying for al men is grounded and established Lastly that we do good to all men that we worke in loue that we walke in loue that we iudge in loue that we pray in loue according â—o the examples set downe I end therefore this point with this saying of that excellent learned man M. Bucer who vnto those that labour in the haruest of the Lord giueth this most effectull exhortation Verùm dominus nobis misteria electionis suae patefacere non vult sed mandat nobis vt eamus in mundum vniuersum suumque euangelium praedicemus omni creaturae In mundam vniuersum dicit omni creaturae Itaque nobis hoc in omnibus hominibus satis causae esse debet vt ipsos ad vitam aeternam omni fidelitate quaeramus quòd à deo conditi deique creaturae sunt Atque ideò dominus etiam commune pâ—suit nomen Omni Creâ—turae But the Lord our God wil not make knowne to vs the mysteries of his election but commandeth vs that we goe into the vniuersall world and that wee should preach his gospell to euery creature this thing therefore should bee cause inough vnto us concerning all men That wee with all faithfulnes seeke them out to the way of eternall life For that they be the workemanship of God and be his creatures and for this cause also the Lord gaue foorth this common name Euerie creature The fourth part Of the practise of the Church NOw in the fourth part we come to the practise of the church of God from time to time concerning this kind of publike praier The counsell of the Lord by the Pâ—ophet is herein most profitable for vs. For thus saith the Lord Goe into the streets consider and make inquisition for the old way and if it be the good and right way then goe therâ—in that you may find rest for your soules c. So let vs goe into the way of the fathers of auncient churches and let vs see how they haue praied and I doubt not but for this matter wee shall rest whereon to stay our selues From the mouth of our sauiour Christ concerning this For whom wee ought to pray I find set downe thus Orandum porro esse non tantum pròse verumetiam prò alijs ex oratione quam vocamus dominicam liquet And moreouer a man must pray not onely for himselfe but also for others as appeareth by that praier which wee call the Loâ—ds praier It should seeme that this question For whoÌ„ we should pray hath not ben so much doubted of for S. Basil thus hath Orandum esse pro subditorum profectu illius nomine gratias agendas That we ought to pray for the amendment of the people or subiects and to giue thankes to God in their name And a learned man â—etteth it down after this sort Pâ—ò quibus orandum est prò nobis ipsis prò alijs prò impetrandis bonis auertendis malis quibus precamur publice priuatìm Sicut saluator noster in oratione dominica docuit panem nostrum c. For whom ought we to pray Both for our â—elues and for others for the obteining of good things and the turning away of euils for
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 Tâ—erfore goeth my people into captiuity because they haue no knowledge c. The same holy father writing to the PhilippiaÌ„s which epistle also Irenaeus commendeth giueth this â—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 alâ—â—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 diabolâ— 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
their owne as he did but the things that belong to Iesus Châ—ist Secondly for comfort Though there enter into the Church rauening wolues seeking to deuour the flocke yea Apostataes and enemies to the crosse of Christ yea and sometime spring from amongst themselues That they should be comforted herein and in pacience possesse their soules To thinke it is no new thing but as also was verified in the Church and in the time of our Lord and Sauiour Iesus Christ walking on earth and hauing conuersation among vs. Thirdly That the fall of Iudas the blasphemies of Cerinthus Arius and such like should be examples vnto vs that we fall not into the like condemnation that we more firmelie and constantlie regard the truth And that we heartilie pray we may be Authours of knowledge of faith and of good workes and not of quiddities cauels and errours to intangle the people of God and the inheritance of Iesus Christ. So then the Resolution is this Such as hath beene the behauiour of these Churches towards them in their time such ought ours to be towards them if they were aliue amongst vs and to receiue them as long as God biddeth receiue and to reiect them when God reuealeth them and not to goe before the reuelation of the Lord. And thus much for those three the more at large for the vnderstanding of other like examples in the Scriptures The fift Obiection THere is a sinne vnto death I say not that thou shouldst pray for it 1. Iohn 5.16 If there be such a sinne then is there such a sinner that committeth that sinne and he is not to bee praied for and so by a consequent All men are not to bee praied for The Answere To the answering of this obiection we will first see what the sinne is Secondly of the vnderstanding of the place For the first Some referre this sinne vnto these wordes of Saint Matthew Wherefore I say vnto you euerie sinne and blasphemie shall be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men S. August speaketh thus of it De quo peccato quoniaÌ„ non expressum est possunt multa diuersa sentiri Ego autèm dico id esse peccatum fidem quae per dilectionem operatur desâ—rere vsque ad mortem Of which sin because it is not expressed manie and diuerse things may be thought But I say That it is that sinne that is to abandon and forsake vnto the death the faith which worketh by loue An other saith that it is Finalis impoenitentia That is an vnrepentant heart vnto the ende Master Caluin calleth it Peccatum cui nulla spes veniae reliqua est c. Apostasiam qua poenitus homines à Deo se alienant c. Porrò cum peccatum aùt blasphemia in spiritum eiusmodi defectionem perpetuò secum trahat non dubium est quin hic notetur That is A sinne wherevnto there is remaining no hope of pardon Apostasie whereby men altogether alienate themselues from God And moreouer when as sinne or blasphemie against the holie Ghost doth alwaies draw with it such kind a defection there is no doubt but that it is meant here So here for the sinne that is here meant we see it is a renouncing of the faith an impenitencie finall a falling away from God and Apostacie a blasphemie against the holy Ghost Secondly for the vnderstanding of the place Doctor Martir giueth this iudgement Nominê constituitur alibi vt oremus prò omnibus ad Timotheum ratio additur Quòd omnes Deus velit saluos fieri Et tamen Iohannes ait peccare nonnullos ad mortem Et prò his dicìt non orandum Quod tamen intelligeâ—e debemus quando nobis fuerit compertum illos ad mortem peccasse Is it not determined elsewhere That we should pray for All men And vnto Timothie the reason is added For God will haue all men to bee saued And yet Saint Iohn saith that many sinne vnto death and for these hee saith We ought not to pray Which saying yet we ought so to vnderstand when the same their sinne shall bee throughlie found out and tried that these saide persons haue sinned vnto death So then in conclusion the answere is thus We ought to pray for all men but if we know throughlie such an impenitent Apostata vnto death we ought not to pray for such a one The sixt Obiection PRaier for Reprobates shall not be heard Why then should we pray The Answere This is obiected as though there were no effect or end of praier but to be heard Yes the Lord may accept the obedience and humilitie of his seruant and yet not graunt the request The prophet praieth in the psalme Let thy people praise thee O God let all thy people praise thee And when was it or when will it be that all Gods people will extoll and praise him yet is this the desire and praier of the church and as wee pray Thy will be done in earth as it is in heauen Which things howsoeuer they come to passe wee leaue to his diuine maiestie Our request desire and zeale we make known to him The sonne of God and our Sauiour praied in obedience to his father praied three times O my father if it be possible let this cup passe from me c. Yet therefore came he into the world that hee should tast thereof As it is written Father saue me from this hour but therefore came I vnto this houre Yet so would hee be humbled so would he be obedient so would hee in the sight of the father fulfill all righteousnes So likewise let vs be zealous on the Lords behalfe shew our desire to prefer his kingdome hee shall accept our seruice and our obedience though he deale in those our suits and requests according as shal be thought best to his deuine maiestie And therefore one noteth after this sort Quanquam autem orationes non debito ordine factae ad nullum nobis peccatum imputantur propter charitatem qua oramus hoc tamen dam in facimus quod nihil impetramus nisi debito ordine Ità Christus in cruce rogauit prò suis homicidis pater inquiens remitte illis non enim sciunt quid faciunt Luk. 23 34. At pater non remisit nisi conuersis credentibus sicati Petrus in sua concione ostendit Act. 2.38 Coeteri peccarunt ad mortem in peccato suo mortui sunt propterque illos HierusaleÌ„ omne Indaeorum regnum vastatum est And although our praiers not made in due order are not imputed to vs as any sinne in regard of the loue wherewith we pray yet the losse we receiue is this that we obteine nothing but in right and due order so Christ on the crosse praied for his persecutors and murderers saying Father forgiue them for they know not what they doe But the father