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
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
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
vnto me take heed I say and your soule shall liue For I will make an euerlasting couenant with you euen the sure mercies of Dauid Yea a better heritage and name then if they had beene called sonnes and daughters I will giue them an euerlasting name that shall not perish Thus saith he Behold I am here I am here That if we shall seeke for him he wil be found of vs. Let vs with readie and willing mindes follow this caller let vs heare when he speaketh let vs answere when he calleth let vs be obedient when hee commaundeth in all humblenes submitting our selues vnder his mightie hand that he may exalt vs vnto glorie for with the Lord there is mercie and with him there is plenteous redemption as in the Scriptures aforesaid set downe is most amplie shewed This mercifull father according to his accustomed goodnes not for any thing that he saw in mankind looked vpon him to make him his child but euen when they were weake vngodly vncleane sinners and the enemies of God dead in sinnes and offences euen for his own sake wheÌ„ he saw thee in thy bloud euen when no eie pitied thee to doe any of these things vnto thee for to haue compassion vpon thee I saw thee saith the Lord polluted in thine owne bloud and I said vnto thee when thou wast in thy bloud Thou shalt liue euen when thou wast in thy bloud I said vnto thee thou shalt liue And moued through loue wherewith hee most fatherly loued the world he gaue his onlie begotten sonne that we might liue through him For herein God setteth out his loue towards vs seeing that while we were yet sinners christ died for vs. Wel saith S. Iohn Behold what loue the Father hath giuen to vs that we should be called the sons of God Now then if God be on our side who can be against vs who spared not his own son but gaue him for vs all to death Let vs therefore reioice in this his loue not as the Lord reproued the Iewes that for a space they wold reioice in the light which Iohn the Baptist brought but so let vs reioyce in the same that we way enioy the benefite of the same in the sauing health thereof And that we may be changed into the same image from glorie to glorie as by the spirit of the Lord. So shall wee also loue not in word neither in tongue but in deed and in truth The meanes whereby he calleth is first the preaching of the Gospel the certaintie whereof is such That as the Apostle saith though that wee or an Angell from heauen preach vnto you any otherwise then that which we haue preached vnto you let him be accursed Yea doubtlesse I thinke saith he all things but losse for the excellent knowledge sake of Christ Iesus my Lord. For whom I haue counted all things losse and do iudge them to bee dungue that I might winne Christ. This is that which the Angell said Bee not afraid for behold I bring you glad tidings of great ioy that shall bee vnto all people This is a doctrine and knowledge that passeth all knowledge not giuen vs by nature but reuealed from aboue containing that most wonderfull message concerning our Sauiour Christ Iesus and the benefite where withall we are blessed and inriched by him who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption being vnto them which are called both of the Iewes and Gentiles Christ the power of God and the wisedome of God In whom God hath blessed vs with all spirituall blessings in heauenly things in Christ and according to his abundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance immortall and vndefiled c. The summe whereof is to beleeue That Iesus Christ is the Lambe of God that taketh away the sinnes of the world For hee that beleeueth in him and shall be baptised shall be saued Vnto this diuine and heauenly message of the preaching of the gospel concerning health and deliuerance in Christ Iesus to bee receiued and beleeued of vs for the further strengthning and increase of our faith commeth also the Lords institution in the ministration of the sacraments which were ordeined for the gathering together of the saints and for the worke of the ministerie And these sacraments haue such affinity and agreement with the word as that whatsoeuer is giuen promised vnto vs in the word concerning our libertie freedom health and saluation in Christ to be obtained enioied and receiued Euen that doe the sacraments as signes and seales applied to the word to releeue and strengthen our infirmitie confirme and make sure vnto vs and to this end they are called holy signes and seals in the sight and eies of men instituted of God that by them he may more declare and seale vnto vs the good things and mercifull promises reuealed in the gospell Also they are a â—estimonie of Gods fauour towards vs confirmed by an outward signe with a mutuall testifiing of our godlines towards him For sacraments are nothing els then the promises of the gospell set foorth and adorned with outwatd action and ceremony And therfore in baptisme we are washed with water in the name of the Father the Son and the Holy ghost to signifie that wee are receiued into grace and fauour for the blood of Christ Iesus shead for vs and are regenerate by his spirit And we on our parts doe hereby testifie and are bound that wee will hereafter in our liues and conuersation witnesse and shew forth all newnes of life and the good increase of the fruits of the spirit of the Lord. And therefore being the church of Christ we are gathered together by baptisme and the word that first by that marke we may be discerned from other sects and people secondlie that thereby our faith may be confirmed when as thereby Christ witnesseth that he washeth vs with his blood conferreth and bestoweth vpon vs remission of sins iustification and regeneration Thirdly as it teacheth the vnitie of the church whereby we say I beleeue the holy catholike church so also it sheweth that baptisme is a knot or band whereby the members of Christ are bound or knit in mutuall loue one towards another that as we haue many members in one bodie and al members haue not one office so we being many are one bodie in Christ and euerie one one anothers members And concerning this our washing and regeneration most aptly saith one Nostrae tum purgationis tum regenerationis in patre causam in filie materiam in spiritu effectum consequimur quodammodo distincte cernimus We get and obtaine and as it were after a sort doe see very distinctly In the Father the cause in the Sonne the matter and in the Spirit the effect of our clensing and regeneration For
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
ben hitherto holden captiue in darknes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof and the cleare light of thy holy spirit bee brought into the right way of saluation These words the booke of reformed churches of Midleburgh aboue specified somewhat changeth saying Moreouer we make our praiers vnto thee O Lord God most mercifull father for All men that as thou wouldst haue all sorts of men saued and come to the knowledge of the truth so it may please thee that such as haue ben hetherto holden captiue in darkenes and ignorance for lacke of the knowledge of thy gospell may through the preaching thereof c. As aboue so haue we here the example of other reformed churches also all which we see keepe the Apostles rule pray for All men for al such as be yet ignorant for all men in generall for such as are captiue in darkenes and ignorance And sometime end the same their praiers with the Lords praier also So doe we behold praier for all men and euen the very Apostles rule in the church of God continued from time to time and thus much for the practise of the church The fift part The Obiections against it answered NOw we come to the fift and last place which is concerning the obiectioÌ„s against this ancient publike charitable and religious praier of the church for vniuersall mankind which whosoeuer backbiteh or speaketh against he backbiteth and speaketh against the word of God and against the ancient order of praier of Gods church as sufficiently hath ben declared The first Obiection WE ought not to pray for all because All shall not bee saued The Answere We haue no such rule in scripture that saith wee ought not to pray for all but we haue a rule of S. Pauls that saith Pray for al men But a rule that saith Pray not for all men I find none such Him therefore that flatly inferreth a contradictioÌ„ against the scriptures of God the church of God ought to suspect For Christ wee know and Paule wee know but who is this That hee should set downe a rule against the Lord his God We may say vnto him as Moises said sometime to the presumptuous Ye take too much vpon you ye sons of Leui. Secondly the proposition here inferred hath his foundation in calling and in the outward seruice due vnto God in praier in his congregation vpon earth the conclusion or reason is drawen from the purpose of God in election and applied ioined therunto which ought not to be For from outward calling to secret election we may not reason Thirdly the Apostle preuenting all such cauelling teacheth vs to reason far better saieng Pray for all men For God will haue all men to bee saued The second Obiection IN mankind there are reprobates and we ought not to pray for reprobates The Answere The Lord in his Câ—mmission saith not Goe preach to elect and â—â—probate buâ— Pâ—each the Gospell to â—uery creature he doth not â—â—stinguish thâ—m to our hands but looketh for increase Againe We pray for the saluation of All whom wâ— know to be created to the image of God and vnto whom tâ—ere is the same nature with vs on the other side we leane the dâ—struction of those to Gods iudgemâ—nt whom hâ—e himselfe knoweth to be reprobatâ—s Lastly we say as maister Caluin saith Hunc illum sâ—ngulos optare debemus saluos esse atque ita complecti totum humanum genus quià nen dum distinguere licet electos à reprobis Wee ought to wish this man and the other man and so euery man to be saued and so comprehend All mankind For as yet we may not distinguish or seperate the elect from the reprobate The third Obiection OVr sauiour Christ saith I pray not for the world c. He would not pray for the wicked ones in the world Wee should do so to c. The Answere This praier of the Lord was particular vnto himselfe as the great shepheard of our soules and therefore not to be drawne into example of vs whereof is inough spoken before Againe as one noteth vpon the words Chrâ—stus vt deus homo nouit distinctè plenè qui quot essent saluandi qui etiam quot essent damnaÌ„di c. Christ as God and man both distinctly and fully knoweth who and how many should be saued who also and how manie should be damned Wee prostrate before his maiestie dare not speake or presume any such thing But let vs see how Christ hath praied and how he teacheth â—o pray for in the same Chapter he saieth I pray not for these alone but for them also which shall beleeue in me through their worde He praied not only for them which were prâ—sent as in the ninth verse but also for them which were to come and should beleeue in him Also according to the prophesie long before of him he prayed for the transgressours So as we read in the Gospell hee fulfilled it saying Father forgiue them for they know not what they doe Vpon which words a learned Father saith Oblitus suorum malorum prò suis crucifixoribus id est prò nobis orat qui nostris peccatis illum crucifiximus Ignosce illis qui à nesciunt quid faciunt Hee forgetting his owne iniuries prayed for his Tormentors or crucifiers That is for vs who with our sinnes haue crucified him saying Father forgiue them for they know not what they doe And in this we are to follow the Lord in the other to know the Lord and in both to honour him The fourth Obiection IF it be lawfull to pray for the saluation of Reprobates Then is it lawfull to pray for Iudas and Saul and Esau of whom the Scriptures doe testifie That they bee reiected of the Lord. Iudas is called the lost child of perdition and a diuel Iohn 6. Esau is said to find no place to repentance Though he sought the blessing with teares Heb. 12. And of Saul the Lord himselfe in expresse words said that he had reiected him 2. Sam. 7. The Answere Let vs suppose that Esau Saul and Iudas were aliue and so first let vs speake of them Secondly of the Reprobates Of Esau first For yer the children were borne and when they had done neither good nor euill c. It was said vnto her The elder shall serue the yonger Now after this voice of the Lord concerning the children Let vs see whether the Church cast him off also as reiected of the Lord and vnworthie of his house vnworthie of their praier vnworthie of their companie First it is said And the boies grew Then it is said And Isaac loued Esau Then it is said Make me sauory meat that my soule may blesse thee or I die Surely master Caluin giueth this iudgement Consortes externa vocationis peraequè fuisse Esau Iacob vndè patet arcano dei consilio
their owne as he did but the things that belong to Iesus Châ—ist Secondly for comfort Though there enter into the Church rauening wolues seeking to deuour the flocke yea Apostataes and enemies to the crosse of Christ yea and sometime spring from amongst themselues That they should be comforted herein and in pacience possesse their soules To thinke it is no new thing but as also was verified in the Church and in the time of our Lord and Sauiour Iesus Christ walking on earth and hauing conuersation among vs. Thirdly That the fall of Iudas the blasphemies of Cerinthus Arius and such like should be examples vnto vs that we fall not into the like condemnation that we more firmelie and constantlie regard the truth And that we heartilie pray we may be Authours of knowledge of faith and of good workes and not of quiddities cauels and errours to intangle the people of God and the inheritance of Iesus Christ. So then the Resolution is this Such as hath beene the behauiour of these Churches towards them in their time such ought ours to be towards them if they were aliue amongst vs and to receiue them as long as God biddeth receiue and to reiect them when God reuealeth them and not to goe before the reuelation of the Lord. And thus much for those three the more at large for the vnderstanding of other like examples in the Scriptures The fift Obiection THere is a sinne vnto death I say not that thou shouldst pray for it 1. Iohn 5.16 If there be such a sinne then is there such a sinner that committeth that sinne and he is not to bee praied for and so by a consequent All men are not to bee praied for The Answere To the answering of this obiection we will first see what the sinne is Secondly of the vnderstanding of the place For the first Some referre this sinne vnto these wordes of Saint Matthew Wherefore I say vnto you euerie sinne and blasphemie shall be forgiuen vnto men but the blasphemie against the holie Ghost shal not be forgiuen vnto men S. August speaketh thus of it De quo peccato quoniaÌ„ non expressum est possunt multa diuersa sentiri Ego autèm dico id esse peccatum fidem quae per dilectionem operatur desâ—rere vsque ad mortem Of which sin because it is not expressed manie and diuerse things may be thought But I say That it is that sinne that is to abandon and forsake vnto the death the faith which worketh by loue An other saith that it is Finalis impoenitentia That is an vnrepentant heart vnto the ende Master Caluin calleth it Peccatum cui nulla spes veniae reliqua est c. Apostasiam qua poenitus homines à Deo se alienant c. Porrò cum peccatum aùt blasphemia in spiritum eiusmodi defectionem perpetuò secum trahat non dubium est quin hic notetur That is A sinne wherevnto there is remaining no hope of pardon Apostasie whereby men altogether alienate themselues from God And moreouer when as sinne or blasphemie against the holie Ghost doth alwaies draw with it such kind a defection there is no doubt but that it is meant here So here for the sinne that is here meant we see it is a renouncing of the faith an impenitencie finall a falling away from God and Apostacie a blasphemie against the holy Ghost Secondly for the vnderstanding of the place Doctor Martir giueth this iudgement Nominê constituitur alibi vt oremus prò omnibus ad Timotheum ratio additur Quòd omnes Deus velit saluos fieri Et tamen Iohannes ait peccare nonnullos ad mortem Et prò his dicìt non orandum Quod tamen intelligeâ—e debemus quando nobis fuerit compertum illos ad mortem peccasse Is it not determined elsewhere That we should pray for All men And vnto Timothie the reason is added For God will haue all men to bee saued And yet Saint Iohn saith that many sinne vnto death and for these hee saith We ought not to pray Which saying yet we ought so to vnderstand when the same their sinne shall bee throughlie found out and tried that these saide persons haue sinned vnto death So then in conclusion the answere is thus We ought to pray for all men but if we know throughlie such an impenitent Apostata vnto death we ought not to pray for such a one The sixt Obiection PRaier for Reprobates shall not be heard Why then should we pray The Answere This is obiected as though there were no effect or end of praier but to be heard Yes the Lord may accept the obedience and humilitie of his seruant and yet not graunt the request The prophet praieth in the psalme Let thy people praise thee O God let all thy people praise thee And when was it or when will it be that all Gods people will extoll and praise him yet is this the desire and praier of the church and as wee pray Thy will be done in earth as it is in heauen Which things howsoeuer they come to passe wee leaue to his diuine maiestie Our request desire and zeale we make known to him The sonne of God and our Sauiour praied in obedience to his father praied three times O my father if it be possible let this cup passe from me c. Yet therefore came he into the world that hee should tast thereof As it is written Father saue me from this hour but therefore came I vnto this houre Yet so would hee be humbled so would he be obedient so would hee in the sight of the father fulfill all righteousnes So likewise let vs be zealous on the Lords behalfe shew our desire to prefer his kingdome hee shall accept our seruice and our obedience though he deale in those our suits and requests according as shal be thought best to his deuine maiestie And therefore one noteth after this sort Quanquam autem orationes non debito ordine factae ad nullum nobis peccatum imputantur propter charitatem qua oramus hoc tamen dam in facimus quod nihil impetramus nisi debito ordine Ità Christus in cruce rogauit prò suis homicidis pater inquiens remitte illis non enim sciunt quid faciunt Luk. 23 34. At pater non remisit nisi conuersis credentibus sicati Petrus in sua concione ostendit Act. 2.38 Coeteri peccarunt ad mortem in peccato suo mortui sunt propterque illos HierusaleÌ„ omne Indaeorum regnum vastatum est And although our praiers not made in due order are not imputed to vs as any sinne in regard of the loue wherewith we pray yet the losse we receiue is this that we obteine nothing but in right and due order so Christ on the crosse praied for his persecutors and murderers saying Father forgiue them for they know not what they doe But the father