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
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
it were so many tyrants oppressors and euen sworne enemies of Christ and of the professors of his holie name The Apostle therefore euen meeteth with this scruple bidding them also to pray for them For surely the wickednesse of men can not cause or worke any thing but that neuerthelesse the ordinance of the Lord is to bee loued and praied for And kings and magistrates are ordained of God For euerie power is of God yea euen the wicked Rulers and gouernors are giuen for the sinnes of the people and his iudgements hanging ouer their heades Now in that he saith For kings and for al that are in authoritie might be good matter found and arguments drawne for the defence of the cause and Praier as wee haue set downe For I doe not thinke that verier Reprobates haue liued since the ascention of the Lord then haue beene some contained in this clause where it is said Kings and all that are in authoritie whome the Church from time to time hath praied for And yet as most wicked rebels and apostataes haue fallen away or haue quite renounced or neuer receiued or more cruelly persecuted or more feareâ—ully beene blinded from the waies of the truth and the light of the Lord which liueth and lasteth for euer But because the matter hereof is comprehended in this That praier is to be made for All mankind vniuersally and that such like arguments are comprehended therein Therefore I surcease vpon such occasions and goe forward to my prefixed article and point which is to shew the Reasons why praier should bee made for all men in generall beginning with the Apostle Saint Paule in the third verse aboue who giueth this reason For this is good and acceptable in the sight of God our Sauiour who will that All men shall be saued and come to the acknowledging of the truth This reason conteineth two thinges The one that this kind of praier for mankind and for all men is pleasing to God the other thing is a consequent thereof shewing that it is his will that all men should be saued and come to the knowledge of the truth And therefore such a praier is pleasing vnto God and agreeable vnto his will The first part For this is good and acceptable in the sight of God our Sauiour A good God is not pleased but with good things he is pleased with this praier this praier therfore is a good worke a good thing Early in the morning will I direct my praier vnto thee and will looke vp for thou art the God that hast no pleasure in wickednes neither shall any euill dwell with thee truely hee is kind and louing vnto Israell euen vnto such as are of a cleane heart Bee thankfull vnto him therefore and speake good of his name for the Lord is gracious his mercie is euerlasting and his truth indureth from generation to generation It is also acceptable that is wel pleasing yea it pleaseth him better then a bullocke that hath hornes and hoofes Thinkest thou that I wil eat buls flesh and drink the blood of goates Offer vnto God thankesgiuing Who so offereth me thanks and praise he honoreth me Thou delightest not in burnt offerings the sacrifice to God is a troubled spirit The Lord said vnto Salomon ask what thou wilt that I may giue it thee Salomon said giue thy seruant an vnderstanding heart c. And this pleased the Lord well That he had desired this thing For it was to discerne righteously between brother and brother for the setting vp of iustice and iudgement and for the preseruation of his people So intreat God for his people yea and for all mankind count it not a charitie in praier more then God requireth say not it is a superfluous and foolish charitie to doe it For it is the Lords commandment and such kind of praier is good pleasing and acceptable in his sight and he shall heare it and it shall returne into my owne bosome And this much for the first clause or part The consequent of the reason is a describing of the will of God to be applied vnto thy praier wherby thou shalt know that thou seruest him For hee that calleth vpon him according to his will serueth him And the words be these Who will that All men shall be saued and come to the acknowledging of his truth Some take these words and make them absolute of themselues and apply vnto them sundrie significations according as they may bee taken in diuinitie or according as in some sence and in some respect this way or that way they may be interpreted but that is not much pertinent to this matter For the words are respectiue and are the cheife clause and weight of the reason giuen by the holy ghost establishing that praier For the exhortation concerning this rule of praier consisteth of three parts A proposition the end and effect and a reason The proposition Let praier be made for all men The end and effect That we may lead a quiet life in all godlines c. The reason Thou wilt say Why so and wherfore the holy ghost informeth thee For that is good and acceptable in the sight of God our Sauiour And he confirmeth that by his will who will haue all men to be saued and to come to the knowledge of the truth as if he should say Therefore is it good and acceptable in his sight because he would haue no man cast away but be saued because he would haue no man ignorant of him but all to come to the knowledge of his truth he will not the death of a sinner but rather that he should conuert and liue We need not be afraid to vnderstand the Apostles words I doubt not but the Apostle knew what he wrote for he had a good teacher Let vs therefore take them according to the mind of the teacher And since his mercie stretcheth vnto All men let vs hope and pray that we may be of that number that may receiue and enioy such his mercies laid vp in store for them that loue him But least I may seeme to speake some vnnecessarie thing let me shew by other places of scripture my further meaning and whether the reason of any doctrine or scripture be so necessarie or no or whether I haue spoken cleane from the purpose First then we read in S. Mathew While thoughts did arise in the heart of Ioseph it was said vnto him of the Angell Feare not to take to thee Mary thy wife the reason wherewithal he is confirmed is for that which is conceiued in her is of the holie ghost Againe thou shalt call his name Iesus The reason For he shal saue his people from their sins againe He that abideth in me and I in him the same bringeth forth much fruit The reason For without me can ye doe nothing Againe the true worshippers shal worship the father in spirit and truth The reason For the father requireth euen
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
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
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
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