THE DOCTRINE OF Praier in generall for All men that is vniuersally for All mankind Proued 1. By the true sence of the words of the Apostle 1. Tim. 2. 2. By the reasons why All men in that sence should be praid for 3. By the Doctrine establishing such Praier 4. By the practise of Churches concerning that kind of Praier 5. By the Obiections Answered Against the Position of those that say and preach that All men are not to be praid for By I. Smith Minister of Gods word at Reading Augusti de Catech. rudib Homines ergo bonâ—s imiâ—are malos â—olera omnes ama quoniam nescis quid eras futuruâ— sit qui bodie maluâ— est Imitate thou therefore good men the euill beare with and tollerat and loue all men For thou knowest not what he may be to morrow which to day is euill and wicked LONDON Printed by Adam Islip 1595. TO THE RIGHT HOnourable and most reuerend Father in God my L. Archbishop of Canturburie One of the Lords of hir Maiesties most Honourable priuie Counsell and Primate of all England WE haue held the course most reuerend Father by the good sufferance of our most mercifull and louing Creator in this Church of England among other most needfull and carefull sutes to the Lord our God in holy praier and calling vpon his name as for the establishing and coÌ„firming of his children in holy life so also for the conuersion of vnrighteous and sinners that is for iust and vniust for all mankind that in such our dutifull praiers so far foorth as we might obtaine the same of our mercifull Father his glorie might shine foorth and all nations might know the saluation of our God But I know not how it commeth to passe hauing thus long continued our publike praiers to this end we begin in these later daies to doubt and to reason for whome we ought to pray as though wee had neuer read in the scriptures That all mankind ought to be deare vnto vs Or as though the Apostle had neuer said vnto vs That praiers supplications intercessions and giuing of thanks should be made for All men Of which rule and of the fourth verse thereof S. Augustine speaking saith Siquidem Apostolus cuius ista est sententia solicitè praecipit quod in omnibus ecclesijs pijssimè custoditur vt Deo pro omnibus hominibus supplicetur For sure the Apostle whose sentence this is dooth most carefully commaund and which thing is most godlie obserued in all churches That supplications be made to God for All men And Chrisostome doubteth not to say Idcircò altari assistens Sacerdos prò vniuerso orbeterrarum prò absentibus atquè Praesentibus Deo nos gratias iubet offerre To this purpose the Priest standing at the aulter commandeth vs to offer vp thanks to God for the whole vniuersall world for the persons absent and Present c And it seemeth by S. Ciprian that it was a Christian mans profession an outward badge of a Christian euen to confesse That he hath compassion on Infidels and such as are without and excepted none but praied for all and therefore being required to conuert to idolatrie by the Proconsul he answered Christianus ego sum nullos alios deus noui nisi vnum verum deum c. Hunc nocte dieque deprecamur prò omnibus etiam prò imperatoribus c. I am a ChristiaÌ„ saith he and know not any other gods but one and the true God Him wee intreat and pray vnto day and night yea for Al men and euen for the emperours which were then Galienus and Valerianus who were at that time the persecutors and had by their letters commaunded that All men should worship the Roman gods In reading of these things therefore with a gret deale more as followeth in the processe hereof most reuerend Father I wondered that men should be so deceiued as to speake against that which they knew not or to mislike that which was Apostolical iust and good That therfore I might releeue the error of the ignorant herein not doubting of the learned and their persuasion of whom I am readie to learne I haue taken vpon me to write this Treatise nothing fearing but if they will in all humilitie learne they shall easily be drawne forth of the snares wherein they haue ben intangled and discerne and confes the truth So committing the same vnto your honorable and fatherly tuition as being a point and question in Diuinitie and now too much contended of amongst the simple Leauing you to your more weightier affairs I cease any further at this time to intreat hereof From S. Laurence in Reading in the Countie of Berkshire Anno 1595. Your Honors most humble and daily Orator Iohn Smith To the Christian Reader Grace and Peace THou hast of late right Christian reader giuen foorth vnto thy view a little Treatise concerning Praier for Almen for thy confirmation that way if thou be established for thy instruction if thou doubt as is meant by the writer and the author of the same Which for my part should haue gone on and passed without any my speeches or writings if it had passed in innocencie and simplicitie of it selfe But because it so deepely reprooueth the contrarie minded argueth their ignorance confuteth their opinions impaireth the vnderstanding of S. Augustine alleaged the Author knoweth by whome I thought good being one of the simplest of those that preach that doctrine yet most touched in the said Treatise to deale towards thee after this sort First I haue sent thee here the Doctrine hereof namely of Praier for All men secondly I mean to send thee as God shall giue time the full answer vnto that former Treatise that thou maist discerne where the truth and where the error is I must confesse if the disquieted minds about this doctrine had not mooued me and the oft soliciting of such whose I am in the Lord also prouoked me and the learned my friends oft told me how I was dealt withall in the said Treatise I had not taken this seruice in hand For I beare this mind alwaies in most readie sort being aduertised to reclaim that I speake amisse euen in the congregation much lesse would I heare of it in Print For what is the estimation of a minister in the Lord if he be bereaued of the truth None surely in my iudgement any way First therefore iudge thou of my doctrin secondly thou shalt if God giue grace vnderstand our faults and imperfections laid to our charge And the Lord Iesus in the meane season giue thee vnderstanding in all things to thy euerlasting comfort in him Amen Thine in the Lord Iohn Smith GENERALL PRAIER for all Men. IT were greatly to be desired right Christian reader that in the course and preaching of the Gospel there were such an harmonie and agreement that the smaller things lesse esteemed the direct and maine course of godlie exercise of holie life of brotheâ—ly
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
actiones Giuing of thanks when we praise the Lord for his benefits renounce our owne strength confesse all from him and his goodnes Thus then the Apostle saith I exhort aboue all things that publike praier be made in the church and congregation that is praiers intreating the Lord for deliuerance supplications for the increase of Gods gifts both spirituall and temporall postulations intercessions for conuersion sauing health and deliuerance giuing of thankes for the Lords great kindnesse shewed Let these be made in the congrâ—gation for all men Thus far then we see plainely who commaundeth the Apostle of the Lord a sure maister builder from and by the spirit of God What he commandeth publique praier to be made For whom For all men Now yet for all this we are not thought to haue gotten any great furtherance or aduantage towards that state in this question which we looke for if we remember our selues For although the Apostle say Pray for all men yet it may be in some certaine phrase of speeche And though it bee pronounced All men yet in some speciall sence it may be particuler inough And so to pray for all men may be no more to say Then to pray for some men or for some men of all sorts c. For this phrase All men is taken sundrie waies and it may be S. Paul meaneth some one of those particuler waies And therefore we will speake of them first and shew which all men we meane In the treatise before spoken of there is sundrie distinctions of all men as in this phrase of speech Such a man teacheth all the towne grammer Al men go in at this gate when as yet he teacheth no more then such as come of the towne and no moe passe at the gate then such as goe in Againe this word All is not put alwaies in the scripture for euery particular man woman and child but sometime for the greater part as all the Aegiptians came to Ioseph that is the greater part And sometime for the elect as As by Adam all die so by Christ shall all be made aliue that is all the elect c. Sometime it is taken also for the wicked as thus Ye shall be hated of all men for my names sake that is of all the wicked For the auoiding therefore of these and such like manner of speeches I set downe in plaine words after this sort That S. Paul when in this rule aboue specified commanded to pray for All men that he meant that wee ought to pray for all men that is all people vniuersall mankind And for the auoiding of cauilles in this sence doe I take his words through all this whole discourse and therefore I will proceed after this sort 1. First I will shew the interpretation of the words Al men to that effect out of holie writers 2. Secondly the reasons why all men in that sence should be praied for 3. Thirdly the doctrine establishing such praier 4. Fourthlie the practise of Churches concerning that kind of praier 5. Fiftly the Obiections against it Forasmuch as a holie father saith our praier is a speech and talke with God and that he hath taught in his word what manner of persons we should be and how instructed vnto whom we come and what to aske therefore the counsell of Chrisostome is good to be followed who thus teacheth Oratio ergo continua instans predicatio necesse est vt habeat mentis vigilantiam vt agnoscat quis oret quid oret ad quem orat Continuall praier and instant talking vnto God it is needfull that it haue a watchfulnes of the mind to discerne who praieth what he praieth and to whom he praieth Of the three circumstances this is to be considered here namely what a man praieth and whether it may bee according to the mind of God or no. For a man to pray for himselfe necessitie compelleth saith another but to pray for others brotherly loue exhorteth but more sweet is that praier vnto God not which necessitie sendeth forth but which brotherly loue commendeth Let therefore as the Apostle counselleth brotherly loue continue And let vs see what we are to pray for concerning men and mankind and our brethren in brotherly loue One saith Hac de causa veteribus crant litae vel litania quibus pro populo pro regibus pro episcopis pro Repub. alijsquè periculis orientibus deo supplicabant Deus enim praedicationem functionem ministrorum secundat For this cause in the old churches they had their lites and litanies wherwithall they made supplication vnto God for the people for their kinges for the Bishops for the common-weale for other dangers like to arise and spring For God doth prosper and giue a blessing vnto the preaching and function of ministers S. Augustine speaking of the manners of praying in his time saith Oramus etiam non solum pro nolentibus verumetiam pro repugnantibus oppugnantibus Quid ergò petimus nisi vt fiant ex nolentibus volentes ex repugnantibus consentientes ex oppugnantibus amantes à quo nisi ab illo dè quo scriptum est praeparatur voluÌ„tas à deo We pray saith S. August not only for the vnwilling but also for such as resist and for such as fight and set themselues against the truth then what require we But that of vnwilling they may be made willing of resisters receiuers and embraces of the truth and for such as fight against that they may bee made louers of the same Of whom but of him concerning whom it is written The will is prepared of the Lord. Chrisost. likewise Nam quarè pro pace mundique tranquillitate nos iussit orare Quare prò omnibus hominibus cum hic vbique sint latrones fures ac sacrilegi infinitis pleni facinoribus tameÌ„ pro omnibus precamur forsità n aliqua fiat eorum mutatio For wherefore hath God commanded vs to pray for peace and tranquillitie of the world Wherfore for all men When as of all sides there are theeues and robbers and sacrilegious persons and full of infinite wickednes And yes we pray for al happely there may be made some change of them And againe Si verò non prò fidelibus tantum sed etiam prò infidelibus orare iubemur cogita quantum mali sit contra fratres imprecari If we bee commanded to pray not only for the beleeuers but also for the infidels thinke with thy selfe how great an euill it is to giue forth cursings against the brethren Now then that which we here haue said teacheth vs this much That wee ought to know what to pray herein That in brotherly loue dutie we ought to coÌ„mend others vnto God That ancient churches haue had their letanies for the people for kings for bishops for the common-weale That God blesseth the work of the ministery in such a case That in S. August time they praied for the
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
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
were in authoritie who might bee thought through pride and worldly pompe to abhorre from the humilitie of Christian faith Therefore saying For this thing is good before God our Sauiour That is that euen for such praiers be made Forthwith That he might take away desperation he addeth who will haue All men to bee saued and to come to the knowledge of the truth For this thing the Lord iudged to bee good That at the praiers of the humble hee might vouchsafe to giue health and saluation to such as were in authoritie And again the same Father Remota tamen ergò hac discretione quam diuina scientia intrà secretum iusticiae suae cōtinet sincerissimè credendum est atque profitendum Deum velle vt omnes homines salui fiant Yet therefore this discerning set apart which the wisdome of God containeth within the secret of his owne iustice we are most sincerely to beleeue and to professe that God would that All men should be saued Saith Saint Augustine After the Apostle had said and charged to pray for euerie man and all that are in authoritie That he might take away desperation hee added Who will haue All men to be saued This saith he he speaketh that none should despaire And againe leauing Gods secret discerning and iustice to himselfe we must sincerely beleeue That God would that all men should be saued So then these fathers diminish nothing of the Lords commission Pray saith one as God commaundeth If hee will saue all pray thou for all He will saue all saith an other but thou must keepe the condition and draw neere vnto him Lastly These wordes who is the Sauiour of all men c. are added to take away desperation So these fathers nothing diminish the nature of the wordes but make consideration how they bee applied concerning praier for all mankind in generall But let vs heare later writers and what they haue thought First therefore maister Caluine speaketh thus hereof Sequitur deinde huius secundi membri confirmatio Quia velit Deus omnes homines saluos facere Quid autē magis aquum quà m vt huic decreto vota nostra subseruiant Postremò autem deo cordi esse omnium salutem demonstrat quià omnes ad veritatis suae agnitionem vocat Argumentum est à posteriori nam si dei potentia est Euangelium in salutem omni credenti Rom. 1.16 certum est inuitari omnes ad spem vitae aeternae quibus Euangelium offertur Afterward followeth the confirmation of this second member because God will saue All men Then what is more right then that our praiers should readily serue at that our Lords decree Lastly he sheweth that the saluation of all men is well pleasing vnto God because he calleth all men to the acknowledging of his truth It is an argument Aposteriori For if the gospel be the power of God vnto saluation to all that beleeue Rom. 1.16 it is most certaine that all are inuited to the hope of eternall life vnto whom the Gospell is offered c. Master Caluin here inioyneth vs to pray as the Lord commaundeth That the saluation of all is pleasing vnto God That all are inuited to whom the Gospel is offered Also in his sermōs thus he writeth This is the reason why S. Paul vseth this argument that God would haue all the world to be saued to the end that as much as lieth in vs we should also seeke their saluation which seeme to bee as it were banished men out of the kingdome of God especially at such time as they are vnbeleeuers And againe a little following And indeed we see how holy writ doth greatly set forth this adoption that God had made of this people of the Iewes But S. Paul commandeth vs to pray for all the world and so not without cause addeth the reason which is here set downe to wit Because God will haue all men to be saued Also afterward For why are we in this world but onely to set forward the good will of God as much as we can Thus maister Caluin Wee must pray as the Lord decreeth The health of al is wel pleasing to God All are inuited to whom the gospell is offered We must seeke the saluation of all Wee must set forth Gods will We must pray for all the world And out of the Siriac the words are thus translated Qui vult vt omnes filij hominis seruentur sese conuertant ad cognitionem veritatis c. Who wil that all the sonnes of man be saued c. So translating all the sons of man for that which we say All men And master Bullinger hath thus Christianorum enim est imitari exemplum dei patris Iesu Christi filij sui Ille autem sinit solem suum oriri super bonos malos pluit super iustos iniustos Mat. 4.53 Hic vero etiam prò persequútoribus orauit Luk. 23.34 Gentiles in sacris suis deuouent Christo addictos at Christiani prò vniuersis hominibus etiā inimicis peccatoribus orare debent It is the part of Christians to imitate the example of God the father and of Iesus Christ his son For the one suffereth his sun to shine forth vpon the good and the euill and sendeth his raine vpon the iust and vniust and Christ also praied for his persecutors The Gentiles in their rites curse such as professe Christ but Christians must pray for All men vniuersally euen for their enemies and sinners And Erasmus thus interpreteth Last of all let thanks be rendred vnto him c. And let these be done not only for the Christians but for all manner of men also lest Christian loue should appeare to bee but a streit-laced loue as though it fauoured none but of his own sort but let it be extended abroad in most large manner after the example of God both to the good and to the bad like as he being perfectlie good and beneficiall to al as much as in him is bestoweth his sun to shine vnto the iust and also to the vniust And in as much as God giueth publike quietnes by means of Ethnick rulers it is reason that thanks be rendred also for them And it is vncertaine to vs whether that ruler being a wicked image worshipper shall in short space receiue the gospell for that cause Christian loue wisheth the saluation of all The Iew loueth the Iew the brother loueth the brother c. This is not a gospell-like loue but that is a gospell-like loue that loueth the godly for Christ and loueth the wicked that they may once repent and turne vnto Christ. And praier is to be made not only for the whole generall sort of men but also especially for kings c. Againe Christ is the Sauiour of all he excludeth none from saluation he bringeth the light of the gospell vnto all c. Also If the common father of al sent him to saue
the iniquitie of vs all he hath taken away the sinnes of the world God loued the world Go into all the world he will all men to be saued and come to repentance he hath shut vp all in vnbeleefe that he might haue mercie vpon all God is wonderfull in his worke whom he calleth and whom he chaungeth Therefore I thanke him saith Saint Paul which hath made me strong that is Christ Iesus our Lord For he counted me faithfull and put me in his seruice when before I was a blasphemer and a persecuter and an oppressour but I was receiued to mercie c. Againe Be not deceiued neither fornicators nor idolaters nor wantons nor buggerers nor theeues nor couetous nor drunkards nor railers nor extorcioners shall inherite the kingdome of God And such were some of you but ye are washed but ye are sanctified in the name of the Lord Iesus and by the spirit of our God Also the Ephesians dead in sinnes and trespasses walking according to the course of this world after the prince that ruleth in the aire euen the spirit that worketh in the children of disobedience c. You hath he quickened saith the Apostle Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the minde and were by nature the children of wrath as well as others c. but God which is rich in mercy c. hath quickened vs c. Now then they that will profite in the schoole of Christ. Behold he freely sendeth to all people to all nations to all creatures to the good to the bad to as manie as ye can find to the high waies to the lanes to the laden to the oppressed to al the world to blasphemers fornicatours adulterers and idolaters to men dead in sinnes possessed of Satan children of the world children of wrath and disobedience That none should despaire that none should be discouraged that all should draw neare vnto him That hee might doe vnto them as he did to the Corinthians to the Ephesians to wash them and sanctifie them by his spirit that they beeing once farre off might be made neare by the bloud of Christ that they might be no more straungers and forreiners but Citizens with the Saints and of the household of God And for this cause as a learned man saith The nations are so often inuited to laud and to glorifie God both in the Psalmes and Prophets as in the 117. Psalme Praise the Lord all ye nations praise ye him all ye people For his louing kindnesse is great towards vs and the truth of the Lord endureth foreuer And a-againe Let the people praise thee O God let all the people praise thee And further to the great comfort of all those that seeke the Lord while he may be found The Lord is no lesse bountifull towards halt lame blind and dead miserable man in perfourming of his mercies then he is in promising But according as it is said The Lord is full of compassion and mercie long suffering and of great goodnesse Hee will not alway bee chiding neither keepeth he his anger for euer Euen so walketh he and dealeth with his children We know how like a louing Father he reasoned with Abraham with dust and ashes to haue condiscended to his request if there had been but ten good men How inuiteth hâ— his people Israel to be conuerted vnto him If a man put away his wife and she go from him and become another mans shall he returne againe vnto her Shall not this land be polluted But thou hast plaied the harlot with many louers yet turne againe vnto me saith the Lord. And againe Thou disobedient Israell returne saith the Lord and I will not let my wrath fal vpon you For I am mercifull saith the Lord and will not alway keepe mine anger Let vs looke vpon examples It was taught vnto Peter Whosoeuer shall denie mee before men him will I also denie before my father which is in heauen But Peter which was taught this doctrine denied the Lord with an oath yea with cursing and swearing That he knew not the man but the Lord forgaue him David sate in the throne of iustice and iudgement yet to make way vnto his wicked lust he tooke Bersabe killed Vrias with the sworde of the Ammonites made the enemies of God to blaspheme his name wrought great wickednesse in the sight of the Lord in numbring the people yet the Lord pardoned him King Manasseâ— led the people in abhominations fiftie and fiue yeares And when he was in tribulation he besought the Lord his God and humbled himselfe exceedingly before the God of his Fathers and made intercession to him and God was entreated of him and heard his praier Out of the woman sinner the Lord cast out seuen Diuels Yea despairing is not cast vpon Simon Magus that great bewitcher of the people but that the Apostle saith vnto him Repent therefore of thy wickednesse and pray God that if it bee possible the thoughts of thine heart may be forgiuen thee c. But I surcease vpon the multitude of examples and conclude with Dauid that thus burst forth in his wonderfull strait Let vs fall now into the hands of the Lord for his mercies are great c. Let vs in all the imperfections of this life draw neare vnto him who so louingly inuiteth vs saying O ye disobedient children returne and I will heale your rebellions Let vs most gladly and readily answere Behold wee come vnto thee for thou art the Lord our God And for these his mercies his name be blessed and praised for euermore But now wee come to the last part concerning praier the will of the Lord being so manifestly set downe as before I doubt not but according to the same will it is very plaine and euident to discerne for whom wee ought to pray and on the other side the vanitie of those that haue coined formes of praier herein contrary to the good will of God doth appeare also When Moses was about the work of the tabernacle of the Lord and to finish the same he was warned by God See said he that thou make all things according to the patterne shewed thee in the mount so I doubt not but the Apostle being a minister of a better testament which is established vpon bettâ—r promises would ordeine publique praier for the church of God according to the mind of Christ and the wisedome from aboue reuealed vnto him As if he should reason Is it thy mind O Christ to call in halt lame blind maimed Wilt thou in mercie bring in the fulnes of the Gentiles shall theeues adulterers and Idolaters bee chaunged and sanctified vnto thee shall thy holy commission of the word and sacraments for the subduing of the kingdome of sin for the working of faith in thy children goe forth to
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
I did the whole seed of Ephraim So that looke how the Lord cast out Ephraim so will hee cast out them and if Ephraim was cast out as Reprobates so shall they be so that we are to consider first what is meant by Ephraim secondly how they were cast out First then Lyra saith Sicut proieci omnes fratres vestros id est decem tribus quae iam erant in captiuitate inter Assirios c. As I cast forth all your brethren that is the ten tribes which now were in captiuity amongst the Assirians c. And the whole seed of Ephraim is said because that tribe was the most principall tribe amongst the ten And because Hieroboam the first king therof was of the tribe of Ephraim Again another saith The whole seed of Ephraim that is the kingdome of the Israelits the part for the whole as Esay 7.8 So then I will cast out the whole seed of Ephraim that is the ten tribes the kingdome of Israel and this is meant by the seed of Ephraim Secondly they were cast out so as we read 2. Reg. 17.18 And he put Israel out of his sight and none was left but the tribe of Iuda only So as we may say of them as the Psalm speaketh of their fathers Thou heardest them O Lord our God thou forgauest them O God and punishedst their own inuentions So as by scripture by the causes or by the effects reprobatisme appeareth not but the most greeuous punishment and hand of God towards them which merciful father grant may work to our amendment Now the third sence is as I haue said the casting out of the vnrighteous froward and reprobate being vessels of wrath prepared to destruction And sometime they are reuealed as inough hath beene said and wee ought not to pray for them But those that are vnreuealed and doe dwell walke and haue their conuersation amongst vs for as much as these thinges are in Gods owne power it is noâ— knowne to vs whether they shall repent or no and therefore we must vse the rule of charitie and loue towards All men As inough hath beene said For which cause this third way That is either secret to God or reuealed by God is the right casting out of a reprobate indeed and none but this The Maior proposition then must and ought to bee thus Whomsoeuer God hath finally reprobated and cast out of his sight and so declared and reuealed them vnto his church for such we ought not to pray For they must be for euer reiected and they must bee from God reuealed That we may haue our warrant to reiect them also for God reiecteth first then hee maketh it known then we are zealous for our God and we reiect also Now let vs set the argument together Whomsoeuer God hath finally cast out of his sight and so declared and reuealed them vnto his church for such wee ought not to praie The Minor But such are All the reprobat that is the reuealed ones as for the other they are to God and not vnto vs. The conclusion Therfore we ought not to pray for them And this is the truth of it And this much for this Silogisme The eight Obiection ANd yet thus far the scriptures do teach vs to pray for the very knowne enemies of Gods church that the Lord would vouchsafe in his mercie to blesse them with temporall blessings as healâ—h and plentie and peace for the churches sake that is among them which is manifest in Ier. 29.7 The Iewes being captiuâ—s in Babylon are commanded to pray for the prosperity of Babilon His reason is this For in the peace thereof you shall haue peace The Answere They that were carried captiues into Babilon had still mind of returning The Prophet saith vnto them from the Lord Build you houses to dwell in plant set giue your daughters in mariage c. And it followeth and seeke the prosperitie of the citie whether I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall you haue peace This place therefore of Ieremie alleged comprehendeth first a commandement then the circumstance of the place then a second commaundâ—ment lastly a reason The first precept or commandement is Seeke the prosperitie of the citie God doth no doubt scatter his people amongst other nations that his name might be knowne vnto them that hee might exercise his people with patience and that the good conuersation and behauiour of his people might be an example and a light vnto others to forsake Idolatrie and to know the God of Israel To which end in my opinion one noteth most effectually vpon these words Ius hospitalitatis sincerè vult custodiri quenque animam suam in patiâ—ntia possidere The people were entred into a strange land they would faine bee returning home as soone as they came thither The Prophet biddeth them settle their hearts giue themselues to their seueral vocations and to seeke the prosperitie of the cittie where they now were noting saith this writer that God would haue kept amongst them inuiolablie and sincerely the right of entertainement or abode among that people and that euery one though he were amongst the prowd and insolent should possesse his soule in patience teaching from the wisdome of God That innocent life and patience in such great oppressions vnder so mightie enemies were worthie vertues to redeeme peace and get fauour Secondly the circumstance of the place is as the late translation of the bible saith Istius ciuitatis id est totius regni Babilonici Sinecdochicè That is seeke the prosperitie of the cittie that is as much to say of the whole kingdome of Babilon c. The part for the whole so that what the Lord commandeth them here must to their possible power reach and stretch to the whole kingdome Thirdly the second precept or commandement is this Pray vnto the Lord for it Or Orate prò ea Iehouam Intreat the Lord for it The Lord saith not here Pray for their welfare onely pray for their peace onely or for their prosperous estate but indefinitly Pray to the Lord for it for the citie for the countrey These two commandements thus differ The first concerneth their manners and behauiour in captiuitie The other their religion Therefore as they differ in work the one imediately respecting man the other imediately respecting God So in the verbe commanding they differ also as Seeke Pray for praying vnto God no doubt may be seeking but all seeking is not praying And therefore as in commanding in matter in manner in effect and end they differ so by no means they must be confounded For in the first commandement it is said Seeke prosperitie But in the second it is not said Pray for prosperitie welfare or so forth but Pray for it And therfore surely this seemeth not a praier for outward things or for temporall blessings
only as health and plentie and peace but a commandement also that they should pray for their conuersation for their amendment for the setting forth of the glorie of God amongst them and mollifieng of their hearts towards God to know him and towards those poor captiues whom they so roughly intreated And there are three things that persuade it The first I remember S. Paul the Apostle of the Lord to approue his ministerie saith thus to the Corinthians The signes of an Apostle were wrought amongst you with all patience with signes and wonders and great works So surely in that captiuitie The very signes and effects of sighing and groning vnto God in holy praier for the conuersion of them to know God were well discerned in wonderfull matters and great works For first we see in that captiuitie how the kings heart inclined in chusing and calling certaine of the children of Israell vnto fauour as Daniel Hananiah Misael Azariah c. Then Daniel in the exposition of the dream hideth not the power of God from Nabuchadnezzar and his as though they were castawaies and reprobates but saith For the God of heauen hath giuen thee a kingdome power and strength and glorie And after the exposition of those wonderfull things concerning his dreame the king himself answereth I know of a truth that your God is a God of gods and the Lord of kings and the reuealer of secrets seeing thou couldst open this secret So Daniel was aduanced and by his means also Sedrac Mesac and Abednego Now in this notable story shall we thinke that the kings heart inclined that some of the Iews were chosen to fauour that Daniel and his fellowes were sought for to be put to death and by Gods good meanes preserued and saued with many moe of their owne wise men that the dreame was interpreted that the king confessed the name of God and his great power that Daniel and his fellows were aduanced and so comfort wrought vnto all the captiues without praier and intercession to God of the church of the people of the beleeuers of Daniel himselfe for the sauing of their owne liues for the molifieng and turning of the kings heart that he might know God for wisedome from aboue that releefe comfort and relaxation might come to his people No doubt they that know and remember the order of the church of God in their aduersities shal easily find that they had spent not only daies but nights also in sighing groning to the Lord their God to this effect as the eighteenth verse in this chap. doth import Also we read in the next storie concerning the three children They set forth the power strength of their God the king at last confesseth Blessed be the God of Sedrac Mesac and Abednego who hath sent his angell and deliuered his seruants that put their trust in him c. Then the king sendeth word into his dominions abroad of the signes and wonders that God hath wrought in his kingdome c. Againe in the fourth chapter Daniel doth not say Hee will talke with the king in those matters that belong to him or in worldly affaires but he giueth him spirituall counsell and teacheth him religion saying Wherfore O king let my counsell be acceptable vnto thee and breake off thy sinnes by righteousnes and thine iniquities by mercie towards the poore Lo let there be an healing of thine error So in the time of Baltazer and of Darius still the glorie and power of God that he may be knowne is handled and not forgotten and shall we thinke that these wise and godly men Daniel and his fellowes would practise that toâ—â—â—ds those kings and people that was contrarie to their religion contrarie to their praiers in religion and contrarie to the Lords commandement God forbid But what stand I so long in so plaine a matter This is the iudgement of the learned Dispersione populi dei in alias atque alias terras multae gentes ad veri dei agnitionem sunt adductae sic Daniel cum socijs suis alij Iudaei c. By the dispersion and scattering of Gods people into diuerse and sundrie countries many nations were brought to the knowledge of the true God So Daniel with his fellows and Ezechiel and other Iews being caried captiue to Babylon did make to flouâ—ish the true worship of God in that kingdome of the Assirians in the time of Nabuchadnezzar Darius and Cirus as appeareth by the booke of Daniel and Mardochaeus and Hesler ministered the occasion that the true knowledge of God should be opened and made knowne through an hundred and twentie and seuen prouinces vnder Artaxerxes euen from India vnto Aethiope And I doubt not but their hearty praiers to God was for this knowledge amongst those nations and therfore praied for them no doubt for reformation of the heart towards God as for the temporall blessings towards the world Secondly the words are interpreted of ancient time thus Quaerite pacem c Vnde Apostolus obsecro primum omnium fieri obsecrationes orationes c Seeke the peace of the citie c. To which end the Apostle saith I beseech you first of all obsecrations and praiers intercessions and giuing of thanks bee made for all men for kinges and all that are in authoritie That we may lead a quiet life c. This interpretation teacheth this much That the rule giuen by Ieremie vnto Gods people then was of such account and force as the rule giuen by S. Paule vnto the Câ—ristians now and so both of them to tend to pray for the conuersion of infidels and not only to respect temporall blessings And this sheweth and teacheth vs that God alwaies hath commended one vniforme state of loue and piety vnto his people in al ages And vnto this interpretation the reason it selfe agreeing to the words of Paul do incline and agree The reason is this For in the peace thereof ye shall haue peace And S. Paul saith That we may lead a quiet life c. So that indeed the scripture of the prophet was a most notable rule for the direction of their life towards their enemies and towards God as sufficiently hath beene shewed and said D. Martir speaking of these words gathereth not a rule hereof for temporall blessings but saith Iudaei per vim oppressi sunt à Babilonijs quos tamèn dâ—us monebat vâ— parerent pro rege orarent quamuis ille tirannus esset pèr summam iniuriam regnuÌ„ Hebraeorum occupasset c. The Iewes were oppressed through tyranie of the Babilonians whom yet God warned that they should obey and that they should pray for their king although he were a tirant and did hold the kingdome of the Hebrewes through great oppression and iniurie So the state of the church oppressed yet praying for their enemies Lastly Tobias being a captiue himselfe saith not We went vp amongst