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
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
vnto him Secondly because in the world are dayly outragious blasphemies and that it runneth on headlong into all kind of wickednesse Death hell and damnation it selfe triumpheth ouer it for the onelie beleeuers for whom Christ praid doe ouercome And for the world he praied not and therefore it abounded in euill For which cause this woâ—ld by the iust iudgement of God is turned ouer into a reprobate minde left to his owne lusts and desires and therefore as it liueth in horrible sinnes and abhominations so vnto most horrible iust and seuere iudgement is it turned ouer throwne down and condemned for which cause the sonne of God said I pray not for the world He praieth then for them which the father had giuen him For the wicked world he was not carefull He was carefull for his owne flocke These had forsaken all and followed him to these hee had declared the name of the Lord these had continued with him in his temptations these he kept to send into the world That the world might beleeue by them And as thou didst send me into the world so haue I sent them into the world Such are they whom thou hast giuen to me And for these I pray and lift vp mine eies vnto heauen The Reason followeth For they are thine He calleth them not onely his Disciples because hee trained and taught them to his diuine and heauenly purpose but further entring into the secrets of God beholdeth the wonderfull iudgements of God discerneth and pronounceth of them That those that bee his are indeed Gods also We sillie men pray according to the bare sense and feeling of faith and loue But Christ the sonne of God God and man entreth into the tabernacle of the highest discerneth betweene Election and Reprobation sheweth that these his disciples whome hee hath taken out of the worlde That they are Gods owne setteth forth also him that is none of Gods owne but a Reprobate a lost child as hee saith Those that thou gauest mee haue I kept and none of them is lost but the child of perdition That the Scriptures might be fulfilled Herein then we behold the most wonderfull worke and ministerie of the high Shepherd He is of God and came from God he teacheth he reproueth In the assurance of his diuine knowledge he deuideth his sheep commendeth the elect to God entreateth his Father to preserue them in the world shutteth out and pointeth at the Reprobate the childe of perdition that betraied him A worke I hope that will make all sheepherds and people to stand in awe and feare and not to sute themselues in this worke with Christ Iesus And therefore a learned man saith Precationis autem qua hic refertur alia suit quedam specialis ratio quae in exemplum trahi non dedet Neque enim ex nudo tantum fidei charitatis sensu Christus orat sed adita coelorum ingressus antè oculos habet arcana patris iudicia quaenos latet quamdiu per fidenâ— ambulamus That is Of the praier which is here specified there was another speciall reason which ought not to bee drawne for an example For Christ praieth not vpon the bare feeling of faith and loue onely but entering into the pallaces of heauen hath the verie secret iudgements of his Father before his eies which things lie hid vnto vs so long as wee haue our conuersation and walke by faith To conclude then let our praiers proceed according to the commaundement of the Lord in ordinarie vocation and calling for to teach so perfectly and to discerne so deepely into Gods secretes or to yeeld vp so exact an account belongeth not vnto vs but that wee must let that alone for euer And thus much for the first part of doctrine now to the next which concerneth Calling Now followeth the second point Namely of praier hauing his foundation in calling Many a one when they talke of Calling do thinke that they speake of some vnperfect easie oâ—dinarie thing without strangenes without deepe conceit a thing of course that may be drawne too and fro off or on present or absent of some effect or none effect at their owne pleasure and therefore as thinking themselues able to handle greater matters they will enter into Predestination whether he be a reprobate whether such a one be elect I am sure I am chosen and elect I looke into such a man and I see that he bringeth forth the fruits of reprobation Thus man where he should not iudge is very quicke sighted and where he is taught to discerne and iudge indeed there he will not vnderstand but is stark blind For surely Vocation is a most excellent ordinary meane for man and for the church of God to know and discerne the things of God which are prepared for them that loue him on the contraâ—ie side his iudgements and punishments against those that are despisers and contemners of his truth and Gospell And therefore in vocation to what thing soeuer he would turne himselfe whether it be to behold the goodnes or mercie of God towards mankind either to discerne things concerning himselfe or his brother he shal find it most plentifully taught in the scriptures yea most admirablie set forth if he wil in the spirit of meeknesse and wisdome imploy himselfe and seeke for the same Such kind persons of such peremptorie persuasions are like vnto those that say If I be predestinate to bee saued I shal be saued and thinke it sufficient thus to say They neuer draw neere vnto Christ they examine not whether they be chosen in him whether they be vnder his guard and protection they consider not that they should be holy and without blame before him in loue That they are predestinat to be adopted through Iesus Christ That they should be to the praise of his glorie These things they consider not so in most daungerous sort they intangle themselues being in a maze and cannot get out So likewise these men in predestination in election in reprobation they censure others thinking most weakly of the state of Vocation being indeed the only place where we should behold our selues and others forgetting That since God hath giuen vs his Christ how shall not he with him giue vs all thinges also seeing all power is giuen vnto him both in heauen and in earth and that God hath made him heire of all things Seing therefore that this Lord is vnto vs omnisufficient and most rich and no lesse bountifull then hee is rich to all that call vpon him let vs draw neere then vnto Vocation and see what things hee hath prepared for them that loue him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written He that reioiceth let him reioice in the Lord. God euen the most mightie God for the gathering of the saints together hath spoken and inuited the world from the rising vp of the sunne
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
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
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